John Miedema

    The Molecule of More by Daniel Lieberman and Michael Long

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    “Dopamine makes promises that it is in no position to keep”

    Three books have profoundly shaped my understanding of the mind’s duality through the lens of neuroscience. Iain McGilchrist’s The Master and His Emissary (2009) reveals how the brain’s two hemispheres—holistic and contextual (right) versus analytical and reductionist (left)—define human experience and culture. McGilchrist argues that the modern world is increasingly dominated by the left hemisphere’s narrow focus, creating a fragmented, disconnected society. Daniel Kahneman’s Thinking, Fast and Slow (2011) explores this duality through the interplay of two systems of thought—intuitive and automatic (System 1) versus deliberate and analytical (System 2). Kahneman’s work exposes the biases and heuristics that influence human decision-making. Recently, I discovered a third book that complements these perspectives: Daniel Z. Lieberman and Michael E. Long’s The Molecule of More (2018). It examines dopamine, the chemical of desire and motivation, and its pivotal role in shaping human ambition, creativity, and the tension between future aspirations and present contentment.

    Lieberman and Long explain the brain’s division of the world into two domains—peripersonal space (what is within immediate reach) and extrapersonal space (what lies beyond). Peripersonal space is regulated by chemicals tied to present-moment awareness, fostering contentment and connection. Extrapersonal space, however, is dopamine’s realm, focused on anticipation, ambition, and the pursuit of what could be. Evolutionarily, this split was critical. Immediate resources like food or shelter required urgent action, while extrapersonal resources demanded exploration and strategic planning. Dopamine ensured survival by driving humans to seek novelty and improvement.

    Desire originates deep within the ventral tegmental area, a dopamine-rich structure that scans the environment for potential opportunities—be they food, shelter, or social connections. When dopamine is triggered, it signals the brain to “wake up and pay attention,” sparking a sense of excitement. This response is automatic, beyond conscious control, yet it is not synonymous with pleasure. Dopamine is the molecule of anticipation, not satisfaction. It thrives on the unexpected, propelling us toward uncertainty and novelty. Classic experiments, such as B.F. Skinner’s studies on variable reward schedules, highlight dopamine’s role in addictive behaviors like gambling, as well as its influence on the design of video games, which capitalize on progress and anticipation.

    Happiness in the dopamine framework lies not in achieving a goal but in the pursuit itself. Once a desired object is attained, dopamine activity wanes, leaving a sense of emptiness. This dynamic explains why chasing a goal often feels more rewarding than reaching it. To savor the present, the brain must shift from dopamine-driven anticipation to the “here-and-now” (H&N) chemicals, such as serotonin, oxytocin, and endorphins. These neurotransmitters enable us to experience pleasure through relationships, sensory engagement, and mindfulness.

    Dopamine’s love of novelty also explains the waning excitement in long-term relationships. Early in a partnership, unpredictability triggers dopamine-fueled attraction. As familiarity grows, dopamine subsides, often leaving individuals restless or searching for new excitement. Yet, this same neurochemical underpins creativity. Artists and scientists frequently describe the act of creation as their most euphoric experience, fueled by dopamine’s capacity to bypass inhibitions and spark originality. Fascinatingly, dopamine-boosting medications, such as those for Parkinson’s disease, have been linked to increased creativity. Lieberman and Long share the case of a poet who, after beginning Parkinson’s treatment, wrote an award-winning poem despite no prior history of creative writing. Similarly, painters on dopamine therapies increased their use of vivid color.

    This phenomenon resonates with me personally. After my Parkinson’s diagnosis this year, I began treatment with levodopa, which converts to dopamine in the brain. I marked an improvement in my mental clarity and creative drive. It felt as though I had reclaimed my younger mind. My hobby of writing, neglected for a few years, became a passion again. My neurologist said this effect is not commonly reported, but Lieberman and Long’s observations align with my experience. A similar effect is reported in an episode of the Parkinson’s podcast, Movers and Shakers.

    Dopamine’s influence shapes political ideologies. Liberals, often dopamine-driven, focus on progress, innovation, and solving systemic problems. Conservatives, more grounded in H&N chemicals, emphasize stability and tradition, valuing the present over the uncertain future. These neurological differences fuel polarization, as each group struggles to comprehend the other’s perspective. Interestingly, research suggests that small interventions—such as reducing vulnerability—can temporarily shift conservative leanings toward liberalism by enhancing dopamine activity. Dopamine is both a blessing and a challenge. It has propelled humanity forward, enabling remarkable achievements in science, art, and culture. Yet its insatiable nature demands balance. To avoid the trap of perpetual dissatisfaction, individuals must engage the H&N chemicals that anchor them in the present. These neurochemical systems offer the contentment and joy needed to appreciate life as it is, not as it could be. In this interplay between dopamine and the present lies the secret to balancing ambition with fulfillment, ensuring that humanity continues to progress without losing sight of what truly matters.

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    A Conversation about Meditation with Nathan Vanek

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    Icing on the cake, “a helluva lot of extra icing”

    I had the pleasure of a conversation with Nathan Vanek, a longtime meditation practitioner, teacher, and author (see bio below). On reading one of my recent essays on meditation, Nathan suggested that I was overthinking it. “It’s all good, but the reality is that meditation is very very simple, too simple actually. All forms, techniques, styles and approaches, to me, at this point, are spectacularly unnecessary.” I mulled his reduction and then began an inquiry. Below is a transcript of our online chat, copied with permission, lightly edited, while preserving its original meaning and tone.

    “John: Is prayer a type of meditation?
    Nathan: Sorry for my late response; I was still doing my morning prayers 😊. I would say ‘yes,’ prayer is a type of meditation. I would also add that meditation could be seen as a kind of prayer as well.

    John: How about immersion in nature—walking in a forest, cold-river immersion, etc.? Are these all meditation?
    Nathan: Sure. In my opinion, one could answer both ‘yes’ and ‘no,’ depending on how inclusive or reductive one wants to be at the time. For example, ‘meditation’ is just a word we’ve put on a state of mind—a state of relaxation and well-being, not to mention self-knowledge. So yes, those activities can all be considered forms of meditation. On the other hand, what do you do when you can no longer cold-water dip or even walk in the forest? Will you be okay? Do you have a tool to keep your sense of well-being intact?

    John: Nature is always nearby—a walk in my yard, hugging my dogs. Nature is always close.
    Nathan: Yes, but you know that little by little all our meditations are taken away. what then?

    John: Are they taken away? We are nature; nature is always near.
    Nathan: Yes, you’re basically answering your own question. Now you’re using the word ‘nature’ instead of ‘meditation.’

    John: Is art meditation?
    Nathan: Yes, although I must say it can also be rather frustrating at times 😀. When I paint, I’m aiming for a feeling—a great sense of fulfillment. It’s hard to describe, but it’s like a sense of relaxation. That moment when you think, ‘Ah, that hits the nail right on the head.’

    John: What about thoughtful use of psychedelics? Is that meditation?
    Nathan: Psychedelics? Well, LSD was definitely a precursor for me, so I can’t deny it. But they can also be counterintuitive, like shred the nervous system or worse. That said, as you mentioned, the risks can be minimized if used thoughtfully. Many people seem to like that ayahuasca stuff these days.

    John: Meditation, prayer, nature, art … is it all about relaxation?
    Nathan: Yes, I would say so: relaxation and well-being. I’m less inclined to include self-knowledge, and I’m definitely not inclined to include ‘enlightenment.’

    John: So, meditation is kind of like a cup of warm milk?
    Nathan: I’m vegan 😊.

    John: Tea, then? A nice cup of tea?
    Nathan: Here’s the thing: warm milk or tea, or nature walks, are great, but they’re not really going to do much for you unless you keep at them. Meditation practice is the same—you’ve got to keep at it. But with a clear understanding of the practice, your whole life can be positively affected: increased intelligence, energy, well-being. With the maturation of the practice, all these good qualities become an inherent part of you. In fact, at that point, you don’t even need to meditate—you will, but you’ll embody meditation. You are meditation. You can drink warm milk, cold-water dip, walk in the park—whatever. It’s all good.

    John: I want to be clear on the qualities beyond relaxation. I get that one embodies meditation with time, okay. But what qualities are we talking about beyond relaxation, increased energy, and intelligence? Eating right and exercise do that. Well-being? Living ethically does that.
    Nathan: Eating right, exercising, sexual continence, good company, living ethically—these are all part of having a clear understanding of the practice we call meditation.

    John: What does meditation uniquely bring?
    Nathan: It includes all of those. Put them together with a proper understanding of sitting meditation, practiced consistently, and the result is a greatly enhanced sense of relaxation, intelligence, a pervasive sense of well-being, enhanced intuition, creativity, and more.

    John: Wait, is sitting meditation required? How about prayer, nature, or art? Aren’t those just as good?
    Nathan: Haha, I think we’re back to the beginning. I would say no, sitting meditation is not required. All those things are great. However, I highly recommend including a practice of sitting meditation—or even slouching meditation.

    John: Are you saying that meditation brings a little extra, like icing on the cake, so to speak?
    Nathan: Perfect. Only I’d say it brings a helluva lot of extra icing. And it’ll always be there in your cupboard.

    John: So, anything else they say meditation brings might just be mystical mumbo jumbo?
    Nathan: Okay, in my semi-humble opinion at this point, I’d say, for our purposes, ‘yes.’ But that’s a whole other discussion, bud. And I need a cup of coffee—and maybe a piece of cake with some extra icing 😂.”

    In summary, this conversation highlighted that meditation can take various forms, including sitting, prayer, nature immersion, art, and the thoughtful use of psychedelics—all of which promote relaxation, at least. When practiced consistently as part of a healthy and ethical lifestyle, these methods can foster sustained calm, energy, well-being, intelligence, and creativity. Sitting meditation (similar to connecting with nature) offers the advantage of being accessible in any circumstance.

    To me, we are only halfway there. In our conversations, Nathan prefers to avoid terms like spirituality and enlightenment, tentatively agreeing that these concepts are, as I put it, ‘mystical mumbo jumbo.’ I would like to discuss how this view squares with his statement that with sustained practice, ‘you are meditation.’ I suspect there may be a whole other cake in the cupboard. But coffee called. To be continued.

    Bio. Nathan Vanek has a long history as a student and teacher of meditation and eastern philosophies. He was a Vipassana Monk, Bramachari Yogi and lived in India for twenty-five years. In 1989 Nathan was awarded the honorary degree, Doctor of Meditation, by the Unnyayan Samsaad (World Development Parliament) sanctioned by the Government of West Bengal. He has published four books and taught meditation in several countries. He has lived and taught in the Gatineau hills since returning to Canada in 1998. Most recently, Nathan has turned his attention to creating art.

    His most recent book, Unprotected Sects: The Secret Life of a Celibate Monk, is available from Amazon.

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    The Varieties of Meditation Experience

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    A spectrum ranging from silent, focused sitting to technologically enhanced immersive experiences

    Preamble. In this essay series, my intention is to deconstruct the concept of meditation to its bones. This second essay surveys the varieties of user experience in meditation, its phenomenology. It is a vast contemplative landscape and I want to lay it out before delving into the specific and personal topics. This is starting to feel book sized.

    Introduction
    Meditation and related contemplative practices exist along a broad continuum, encompassing techniques that range from silent, focused sitting to technologically enhanced immersive experiences. Although often discussed collectively, these methods vary in their phenomenology, cultural origins, sensory modalities, and intended outcomes. Understanding this diversity requires a nuanced framework that can organize and compare different methods, explore their historical and cultural underpinnings, and consider the broader contexts in which they are practiced.

    Inward-Focused Traditions: Silence and Simple Attention
    One anchor point on this spectrum is the inward-focused meditative tradition that emphasizes quietude and concentrated awareness. Practices such as those found in Theravāda Buddhist Vipassana or Japanese Zen’s Zazen prioritize silent, seated meditation. In these traditions, practitioners center their attention on the breath, bodily sensations, or a single mantra, gradually cultivating the ability to observe thoughts without judgment. Historically rooted in South and East Asia, both Buddhist and Hindu lineages have provided the foundational principles for these techniques, which have since spread and adapted into secular formats like Mindfulness-Based Stress Reduction. Phenomenologically, practitioners often begin by wrestling with distraction before achieving a sense of clarity, calm, and subtle insight into the nature of the mind.

    Prayer and Divine Communion: The Contemplative Dimensions of Faith
    Closely related to silent, introspective practices are those grounded in prayer and devotion. Across the globe, religious traditions have developed practices that calm the mind and orient it toward communion with a higher power. Abrahamic faiths—Judaism, Christianity, and Islam—offer structured prayers and silent contemplations that encourage humility, gratitude, and moral alignment. Sufi dhikr, Eastern Christian hesychasm, Jewish Kabbalistic meditations, and Hindu bhakti chanting similarly cultivate states of deep presence infused with reverence. In such contexts, cultural and communal frameworks shape not just technique but also the meaning of the meditative experience. Prayer and devotion, woven into the rhythms of daily life, can offer solace, moral guidance, and a profound sense of belonging, connecting the practitioner to an enduring spiritual lineage.

    Engaging the Senses: Chanting, Music, and Guided Imagery
    In contrast to silent sitting and prayer, some forms of meditation openly engage the senses through sound, movement, and imagery. Tibetan monks and Zen practitioners integrate chanting, bells, and gongs, while Christian monastic traditions have historically embraced Gregorian chant. Sufi mystics chant divine names (dhikr), and Hindu communities practice kirtan, a devotional singing of God’s names. Indigenous ceremonies often weave drumming, song, and dance to induce altered states of consciousness. These auditory and visual approaches act as powerful anchors for attention and emotion. Phenomenologically, they offer a warm sonic or visual “cradle” that can carry practitioners beyond ordinary awareness, often making them more accessible to those who find silent methods challenging.

    Physiological Doorways: Breathwork and Nature-Based Immersion
    Another significant category of practices uses physiological interventions to influence mental states. Breathwork, inherited from Indian pranayama and developed further in Western contexts like Holotropic Breathwork, manipulates the pace and depth of breathing to calm the nervous system or induce non-ordinary states of consciousness. Parallel to this, nature-based traditions, such as Japanese shinrin-yoku (forest bathing) or Nordic cold-water immersion, highlight sensory communion with the environment. Whether basking in a forest’s quiet presence, feeling the invigorating shock of cold water, or tuning into controlled breathing patterns, these methods illuminate how bodily sensations and environmental factors can swiftly and powerfully shift emotional and cognitive states. The result can be relaxation, awe, heightened alertness, and a renewed sense of connection to the natural world.

    The Art of Presence: Creativity and Flow
    Meditation can also occur through engagement with art and creative expression. In Zen calligraphy (shodƍ), Tibetan mandala-making, or Sufi whirling, practitioners merge artistic discipline with mindful attention. Cultures worldwide have long recognized that creativity can evoke “flow states,” where time and self-consciousness fade into the background. By entering these states through painting, dancing, or crafting, individuals experience a gentle dissolution of self-boundaries, a sense of unity with the creative act. Modern art therapy has taken inspiration from such traditions, using artistic activities as a secular path to mindfulness and emotional balance. These creative modalities produce phenomenological experiences of harmony, timelessness, and often joy.

    Altered Consciousness: Psychedelics and Entheogenic Rituals
    Some traditions and contemporary explorations venture into more dramatic shifts in consciousness using psychoactive substances. Indigenous ceremonies in the Amazon employ ayahuasca, while Mesoamerican cultures have historically integrated psilocybin mushrooms. Today’s “psychedelic renaissance” synthesizes these ancient traditions with modern psychotherapy and contemplative approaches. Properly guided, such ceremonies can lead to deep emotional catharsis, profound insights into personal and universal truths, and even encounters with what practitioners describe as the divine. Although these methods can be challenging and intense, they often yield transformative experiences that extend beyond individual cultural or historical contexts, influencing modern Western therapeutic and spiritual practices.

    Modern Mediations: Technology-Based Techniques
    The globalized and digital present adds a new dimension to contemplative practice. Virtual reality simulations, biofeedback devices, and neurofeedback systems offer data-driven methods for guiding attention and measuring progress. While less culturally embedded than traditional practices, these innovations draw on the conceptual frameworks of mindfulness and mental training. Users can track physiological markers, engage with immersive visuals, and potentially accelerate their learning curves. Yet the technological approach raises questions about authenticity, cultural appropriation, and the loss of contextual richness. The pursuit of measurable outcomes through technology must be weighed against the more integrated and value-laden traditions that have shaped contemplative practices for centuries.

    Conclusion: Navigating a Global Tapestry of Practices
    Silent meditation, prayer, chanting, forest bathing, psychedelic ceremonies, creative engagement, and technology-based mindfulness each represent distinct facets of a vast contemplative landscape. While these methods differ in technique, cultural backdrop, and phenomenological flavor, each invites individuals to explore consciousness, emotional well-being, and a sense of connection. Understanding their cultural origins and varying modalities allows practitioners and researchers to engage more deeply and respectfully with these practices. In a world where these once region-specific methods have become readily accessible worldwide, forging an informed and integrative approach may help preserve their cultural integrity, enrich the global dialogue on wellbeing, and unlock the full potential of contemplative exploration.

    Disclosure. It has taken me months to get a fingerhold on this subject. Drafting and proofreading has been accelerated with Generative AI. Concepts, research, and final copy are mine. Images are often generated by GAI with content and style prompts from me. I have posted this on my website and won’t mention it again.

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    Meditation: A Definition and Grouping

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    Preamble. In 2024 I applied myself to vipassana meditation. I studied source texts and practiced daily. I went on a Goenka retreat. I had an insight which I am still unpacking. I begin a series of essays about meditation. This first essay provides a standard definition and grouping of meditation, a logical starting point.

    Definition

    Meditation is a practice aimed at achieving a state of focused attention, mental clarity, and emotional calm. It involves training the mind to cultivate awareness, mindfulness, and sometimes altered states of consciousness. Meditation is practiced for the purposes of relaxation, stress reduction, mental and emotional well-being, and self-discovery and spiritual growth.

    Key elements of meditation include:

    1. Focus of attention: Concentrating on a specific object, thought, sensation, or activity, such as the breath, a mantra, or bodily sensations.
    2. Awareness: Observing thoughts, feelings, and physical sensations without judgment or attachment.
    3. Relaxation: Engaging in practices that encourage physical and mental relaxation.
    4. Intention: Approaching the practice with a purpose, such as achieving mindfulness, self-awareness, or a deeper connection to spirituality.

    Meditation spans a wide range of traditions, methods, and forms, from secular mindfulness practices to deeply spiritual or religious disciplines. It can be done individually or in groups, in stillness or during movement.

    Grouping

    Meditation can be broadly grouped based on its purpose, structure, formality, and commitment.  

    • Purpose: Recreational for relaxation, informal for mindfulness integration, and formal for deep practice or spiritual growth.
    • Structure: Recreational is unstructured, informal has loose frameworks, and formal follows strict methodologies.
    • Commitment: Recreational and informal practices require minimal commitment, whereas formal meditation often demands regular, disciplined effort.

    The following is an overview of the groupings ranging from recreational to formal meditation. It is really a spectrum reflecting the diversity of meditation approaches, suitable for various needs and lifestyles.

    Recreational Meditation

    Recreational meditation is casual, unstructured, and often integrated into leisure or everyday activities for relaxation or simply enjoying the present moment. Examples:

    • Breath Awareness: Taking a few deep breaths during a break to calm the mind without formal structure.
    • Mindful Activities: Gardening, walking in nature, painting, or engaging in hobbies with focused awareness.
    • Relaxation Apps: Using meditation or relaxation apps for guided sessions, often with soothing music or imagery.

    Informal Meditation

    Informal meditation involves bringing mindfulness or meditative awareness into daily activities, without setting aside dedicated time or following specific techniques. Examples:

    • Daily Mindfulness: Observing thoughts, emotions, or surroundings during routine tasks like brushing teeth or doing dishes.
    • Mindful Eating: Savoring each bite, paying attention to flavors, textures, and sensations.
    • Mindful Walking: Walking with awareness of each step, the feeling of the ground, and the environment.

    Semi-Formal Meditation

    Semi-formal meditation involves short, structured practices that are less rigorous than formal meditation. These can be self-guided or lightly guided. It introduces regular meditation habit without requiring a deep commitment to formal techniques. Examples:

    • Short Sitting Practices: Setting aside 5–10 minutes to practice mindfulness or focused attention (e.g., on the breath or a mantra).
    • Guided Meditations: Following audio or video instructions for specific goals like sleep, relaxation, or focus.
    • Yoga or Movement Practices: Integrating meditation into physical movement like yoga or Tai Chi.

    Formal Meditation

    Formal meditation involves structured, disciplined, and often systematic approaches to cultivating mindfulness, concentration, or spiritual growth. It requires dedicated time, guidance, and consistent practice. Examples:

    • Mindfulness-Based Stress Reduction (MBSR): A formalized program to reduce stress through mindfulness practices.
    • Transcendental Meditation (TM): Using a mantra to transcend ordinary thought and reach a state of restful awareness.
    • Vipassana Meditation: A traditional Buddhist practice focused on insight into impermanence, suffering, and selflessness.
    • Zen Meditation (Zazen): Sitting meditation in the Zen tradition, emphasizing posture, breathing, and non-attachment to thoughts.

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    Post-Capitalist Books for Gift Giving

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    Contemporary critiques and visions for alternatives to late capitalism

    Book TitleAuthorPublication YearAverage RatingDescription
    How to Be an Anti-Capitalist in the 21st CenturyErik Olin Wright20194.2A practical guide to imagining and creating alternatives to capitalism, offering strategies for systemic change.
    Bullshit Jobs: A TheoryDavid Graeber20184.1Explores the prevalence of meaningless work in capitalist economies and its psychological and societal impacts.
    Postcapitalism: A Guide to Our FuturePaul Mason20154.1Envisions a future beyond capitalism, driven by technological innovation and the potential for a post-scarcity economy.
    Inventing the Future: Postcapitalism and a World Without WorkNick Srnicek and Alex Williams20154Advocates for a post-work society through technological progress and strategic political change.
    24/7: Late Capitalism and the Ends of SleepJonathan Crary20133.8Examines how capitalism’s demand for constant productivity encroaches on rest and sleep, reshaping human life.
    Austerity: The History of a Dangerous IdeaMark Blyth20134.1Critiques austerity policies, arguing that they deepen inequality and fail to address systemic economic problems.
    Debt: The First 5,000 YearsDavid Graeber20114.24Explores the history and moral implications of debt, critiquing its role as a tool for exploitation and control.
    Capitalist Realism: Is There No Alternative?Mark Fisher20094.23A profound critique of neoliberal ideology, exploring how it shapes culture, politics, and individual thought, while questioning the belief in its inevitability.

    A collaboration with ChatGPT. Ratings from Goodreads.

    The Art of Being Posthuman by Francesca Ferrando

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    Posthumanism invites us to embrace the plurality of being: I am they; we are they

    The term “posthuman” may initially evoke unease. After all, human values, rights, and humanity have long been central in our struggles against the forces of greed and mechanization. The word “posthuman” suggests a movement beyond the human, hinting at something dystopian or even apocalyptic. However, posthumanism is a philosophical inquiry that challenges the centrality of humanity in the 21st century. It critiques anthropocentrism—our human-centric worldview—and deconstructs human identity in relation to others, to nature, and even to technology. Francesca Ferrando’s The Art of Being Posthuman is a helpful guide for unpacking this complex and sometimes unsettling concept. While it acknowledges dark possibilities, it also illuminates liberating and enlightening ones.

    The question of identity

    Like anyone, I’ve wrestled with the question of identity, beginning with my upbringing among Dutch immigrants and their religious worldview. It provided a sense of belonging and purpose. Family, faith, work, and politics were interwoven into a tightly bound system of identity. Over the decades, all of it frayed, challenged by the complexity of being.

    Studying psychology introduced me to various theories of personality, all proposing ideas of a stable self and identity. As I delved deeper into economics and social justice, I learned how the systemic oppressions of sexism, racism, and classism impose identity on people to sustain capitalism.

    Posthumanism challenges these oppressive frameworks by deconstructing identity. Ferrando writes, “Philosophical posthumanism reveals how the universalization of the notion of the human has benefited only some humans, sustaining the oppression of others.” Disidentifying with narrow definitions of “human” is key to dismantling these systems of power.

    Resonance with Buddhism

    I studied Buddhism and practiced meditation for several years. Posthumanism resonates with aspects of Buddhism, which teaches that the self is an illusion—the root cause of suffering. Buddhism posits that clinging to any limited identity leads to suffering, and meditation can help alleviate this by fostering focus, emotional balance, clarity, and insight. However, traditional Buddhism is burdened by ideas of reincarnation, a hierarchy of beings, and mystical notions of enlightenment requiring multiple lifetimes. Posthumanism, in contrast, is less encumbered. It extends the Buddhist deconstruction of self, reframing human identity into a broader ecological and technological existence, while avoiding mysticism.

    Body, species, and animism

    Am I my body, an individual organism with the genetic type of the human species? Biologically, a human is an ecosystem. As Ferrando reminds us: “Bodies are universes, with all the life they contain. They are multiverses; bodies within bodies, one and many, separated and united, inextricably intra-related, necessarily (hyper-)connected: biotic inter-being. Human bodies are made of the same quantity of microbial cells (including bacteria, viruses, fungi, and archaea) as ‘human’ cells, if not more.”

    Homo sapiens are not superior to other species. Humans, as part of the Earth, are an ecology of beings. This perspective opens the door to animism—the belief that all things, from rocks to rivers, are alive. While often dismissed as primitive, animism offers a healthy lens for understanding and addressing the climate crisis.

    Relationship with technology

    Posthumanism also interrogates our relationship with technology. Traditional sentiocentric ethics, which extend dignity to beings capable of suffering or intelligence, still impose a hierarchy, privileging beings with human-like traits. Posthumanism rejects these limits, affirming the dignity of all entities—biotic and abiotic—without human-centered biases.

    Are rocks alive? If aliens had visited Earth five billion years ago, they might have said there was nothing here but rocks. If they visited again today, they might think the rocks had evolved into complex life. Would they be wrong? Is evolution still occurring? From rocks come minerals like silicon from which computers are made. The tech giants fancy themselves inventors of AI, but perhaps intelligence is a cosmic ordering principle, using these corporations to express itself anew in AI. Ferrando’s work challenges us to think beyond binaries of superiority and inferiority, especially concerning artificial intelligence.

    The tech giants fancy themselves inventors of AI, but perhaps intelligence is a cosmic ordering principle, using these corporations to express itself anew in AI.

    Posthumanism views being as a continuation of natural processes: from rocks to microbes, from animals to AI. Quoting Martin Heidegger, technology is poiēsis—a creative act that reveals existence itself. Posthumanism liberates us from seeing technology as mere tools or potential threats. Instead, it envisions technological entities as partners in the existential flow. AI may not exist to serve us, nor will it necessarily seek dominion. It could, just as plausibly, serve the collective good of all earthlings—human and non-human alike.

    Plurality: I am they

    If “I” and “we” are not limited to being human, who are we? Posthumanism reminds us that identity is dynamic and relational. Humans are not fixed beings but fluid participants in a web of existence that encompasses individuals, societies, species, and the cosmos.

    Ferrando writes, “Posthumanism, as a philosophy of the 21st century, approaches humans (in all of their diversities), non-human animals, technology, and ecology relationally.” This perspective transcends planetary crises and technological upheavals. It invites us to embrace the plurality of being: I am they; we are they.

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    Creative Workarounds to Meta’s Canadian News Block

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    Access to Reliable News is Crucial and Innovation Will Play a Key Role

    The Online News Act and Its Impact

    The Online News Act was implemented by the Canadian government in June 2023 in an effort to support journalism in the digital age. The act was needed due to the decline of traditional media revenues and the increasing influence of tech giants over content distribution. The act requires tech giants like Meta and Google to compensate publishers for use of their content. This is especially beneficial for local and independent media outlets, which have faced increasing challenges due to shrinking revenues. The Act aims to create a sustainable environment for journalism, helping to preserve a diverse range of voices and maintain public access to high-quality, fact-based information.

    Meta’s Response: Blocking Canadian News

    Rather than comply with the Act, in August 2023, Meta began blocking all Canadian news content on their Facebook and Instagram platforms. Meta argued that the legislation imposed an untenable financial and operational burden, stating that the requirement to compensate publishers for shared content was not sustainable for their business model. For publishers, the loss of visibility on Facebook and Instagram is a real concern. Social media has become a critical channel for reaching audiences, and this block means a significant hit to traffic and reach. Even more worrying is the potential impact during emergencies when people rely on these platforms for timely information.

    Unlike Meta, Google chose to work with publishers to establish fair compensation models that aligned with the requirements of the Act. This involved negotiating licensing deals that ensured publishers would be paid for their content being indexed and linked on Google services. These actions help to foster a collaborative relationship with news providers and ensure that Canadian users can continue to access reliable and diverse news sources through Google platforms.

    Workarounds and Domain Masking Tools

    Canadians have found ways around the Meta ban, sharing screenshots or using alternative platforms such as Twitter, LinkedIn, and emerging community-driven networks like Mastodon. These platforms have become popular options for sharing and accessing Canadian news without the restrictions imposed by Meta. Many publishers are encouraging readers to visit their websites directly or sign up for newsletters.

    Digital activists have created clever workarounds. One approach has been to create websites that mask the news domain blocked by Meta. A user can insert a news link and the website transforms it to use its domain. When a user shares the transformed link on Meta platforms, viewers are redirected by the website to the original news site. Unfortunately, Meta has added these websites to its blocked domain list, ending their usefulness.

    On my website, johnmiedema.art, I provide a tool that takes a different approach, masking the news domain with a major search engine. A user inserts a link and the website transforms it into a Bing search page link that returns just one result. The link can be pasted on Facebook or Instagram, and viewers can click the result to the original news site. It does not matter if Meta blocked my site, it will never block Bing or my backup site on GitHub.

    Using a search engine as a mask is an effective and permanent workaround to the Meta block, but there are limitations. When users share the transformed link on Meta, viewers do not see the news story pictures until they click the search result. Also, Bing is sometimes slow to index news from small publisher websites. Publishers can modify their website for quicker indexing. Google indexes pages more quickly, so I added a new option to use Google as a mask.

    The Ongoing Tug-of-War for News Access

    It’s an ongoing tug-of-war, but these efforts to control news access have only made it clearer how much we need alternative solutions. The reality is, we need to adapt. Whether it’s through creative workarounds, direct engagement with news publishers, or tools like the one on my website, it’s clear that Canadian news will find a way to reach its audience. The conversation about how we sustain and support quality journalism is far from over. Maintaining access to reliable news is crucial for an informed public, and innovation will play a key role in ensuring that access remains open.

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    Canadians for Harris

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    Do Not Make Us Come Down There

    When Joe Biden endorsed Kamala Harris for the Democratic presidential nomination, she quickly gained momentum. Grassroots groups like Black Women for Harris, Win with Black Women, and Black Girls Vote organized a Zoom call that drew 44,000 participants, raised $1.4 million USD, and recruited 10,000 new volunteers. This surge of support kicked off a series of advocacy groups for Harris, from Women for Harris to Men for Harris—and even Republicans for Harris.

    While there is no official Canadians for Harris group, she has the backing of myself and many other Canadians. Although we cannot vote or donate, we are closely following her campaign, discussing it with our American friends, and urging them to vote. A Harris victory would be symbolically significant as she would become both the first woman and the first Black South Asian president. She supports progressive policies on women’s rights, climate action, and economic reform—issues that also affect Canada. Plus, she has a personal connection to Canada, having lived in Montreal during her youth. A win for Harris would resonate with many Canadians.

    Voting Has Become Harder

    I have been engaged in politics for decades. I have voted in every election since I was eighteen and have always encouraged others to do the same. But over the past two decades, voting has become increasingly difficult. Social media’s rise and traditional journalism’s decline have led to the spread of disinformation, shaping and polarizing voters’ opinions. Climate change has struggled to capture the public’s attention, with many politicians either hesitating to introduce progressive policies or actively campaigning against them. It is hard to vote when all politicians seem the same, endlessly discussing economic growth while the environment collapses around us. A so-called “green economy” is still a capitalist one, structured to benefit the wealthy.

    Harris and the Democrats are branded as radical leftists by their opponents, but to many Canadians, all American politicians appear right-wing. The Democrats are more educated and secular compared to the conspiracy-driven, religious Republicans, but both are still right-leaning. Democrats are more libertarian when it comes to women’s autonomy over their bodies, while Republicans are more libertarian on gun rights, yet neither party fully addresses the most critical issues. People do not get the chance to vote on the things that really matter. They do not get to vote on whether military profiteering and wars should continue. They do not get to vote on whether billionaires should exist while so many people struggle to survive.

    Harris and the Democrats are branded as radical leftists by their opponents, but to many Canadians, all American politicians appear right-wing

    Similar patterns exist in so-called left-wing Canada. Our Liberal government introduced a reasonable carbon tax but then also built new oil pipelines. Our Conservative opposition would scrap the carbon tax and boost oil production. The New Democratic Party (NDP) offers only modest relief to those enduring environmental collapse. Each election, it becomes harder to find a compelling reason to vote.

    Voting for Harris Is Hard

    I have reservations about Harris. During the presidential debate, Harris was poised, articulate, and well-prepared with facts and reasoned arguments. However, she often felt heavily scripted, repeating talking points about her middle-class upbringing, giving little opportunity to hear her speak off-the-cuff. This is true of many politicians—they play it safe.

    Harris panders to the right. We have heard numerous times that she owns a Glock and enjoys shooting it at the range, reassuring the right that she will not take away their guns. She highlights her endorsement from Dick Cheney. Remember Cheney’s role as vice president during the Iraq War and his support for torture? Harris also flipped on her stance on fracking to win Pennsylvania.

    The most troubling issue is Gaza. With reports of 40,000 civilians killed—primarily women and children—allegations of sexual violence by Israeli forces, and the war expanding into Lebanon and other nearby countries, global attention is desperately needed. Yet, what we get from Harris is a script: Israel has the right to defend itself, the suffering is terrible, we need a ceasefire deal. Meanwhile, the Biden-Harris administration just sent billions in new military funding. The only presidential candidate standing against the genocide is Jill Stein of the Green Party, who has no chance of winning or making a significant impact.

    Voting for Harris Is Harm Reduction

    I dislike strategic voting, the practice of voting for a candidate you do not fully support just to avoid splitting the vote and electing someone worse. I have often voted for the Canadian Green Party despite the risk of inadvertently helping the Conservative candidate win. I value voting on principle.

    Yet, I would vote strategically for Harris to avoid the greater risk of a Trump victory. That is my most pressing concern. In 2016, Trump was already known to be a self-serving, misogynistic liar. By 2024, he is a bankrupt, vindictive felon. A second Trump presidency poses even graver dangers. With Roe v. Wade overturned, a federal abortion ban looms. Trump’s refusal to reform border policies worsened the immigration crisis, and mass deportations could be enforced with military power. He could weaponize the president’s office for personal vengeance and perpetual power, and he may form an alliance with Russia.

    Some argue that democracy is failing, that it exists to serve capitalism, and that capitalism will never address the climate crisis. The collapse of civilization, they say, is already in progress. Perhaps, they suggest, a Trump-like win is inevitable, and the entire system must crumble for humanity to rebuild. But a Trump win now would cause immense suffering. A Harris win would at least slow the collapse and reduce that suffering. Voting for Harris is an act of harm reduction.

    Do Not Make Us Come Down There

    Here in Canada, we expect our own federal election in 2025, and the U.S. election feels like a preview. Justin Trudeau’s Liberals are faltering in the polls after years in office, and he may soon face pressure from within his party to step down, much like Biden. Meanwhile, Pierre Poilievre, the Conservative leader is dubbed “Trump North” for his populist rhetoric, attacks on the media, and right-wing base.

    My American neighbors, we Canadians do not want another Trump presidency. Do not make us come down there. Do the right thing: vote for Harris. Once Trump is soundly defeated, hold Harris accountable on urgent issues like Gaza, the growing war, and the dire need for climate action.

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    Trump’s Old-World Communication Style

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    His Rhetorical Style is Reminiscent of a Country Preacher

    How Does Donald Trump Do It?

    Donald Trump shocked the world when he won the U.S. presidency in 2016. His defeat in 2020 left many hopeful that his political influence would fade. Yet here he is in 2024, in strong contention for the presidency. Initially, the MAGA campaign pummeled Joe Biden in the polls. When Kamala Harris took his place, she was buoyed by an outpouring of donations and endorsements. She pulled into the lead in August. Still, outspending Trump by tens of millions and even pulling in Republican endorsements, her lead remains tenuous—no greater than four percentage points. Trump winning in November is a real possibility.

    It’s baffling to many how Trump has maintained his political popularity. In 2016, he was already criticized for being self-serving, misogynistic, and dishonest. By 2024, he’s a bankrupt, vindictive felon. A second Trump presidency poses even graver risks: with Roe v. Wade overturned, a federal abortion ban is a looming possibility; his defeat of border security reforms exacerbated the immigration crisis; and mass deportations may be enforced using military power. His administration could weaponize the president’s office for personal vengeance and perpetual power, He may form an alliance with Russia. Democracy will be corrupted.  

    So, why would anyone vote for Trump? To understand, we need to explore the feelings of alienation and discontent among his supporters—a backlash rooted in a culture war of the 21st century. Trump taps into this with remarkable skill, using old-world communication patterns that resonate deeply with his base.

    Strangers in Their Own Land

    A useful lens for understanding Trump’s appeal comes from Arlie Russell Hochschild’s book Strangers in Their Own Land: Anger and Mourning on the American Right (2018). A liberal sociologist from Berkeley, Hochschild spent five years in conservative Louisiana, listening to the grievances of right-leaning Americans.

    I relate to Hochschild’s findings. My background shares some similarities with the Louisianans she studied. I come from a large, low-income, Christian family. I remember the resentment of taxes. It makes some sense because this population preferred to give to others though their churches. Unfortunately, churches cannot scale to address global problems like climate change.

    The environment is the key paradox Hochschild addresses throughout her book. Louisiana, one of the most polluted states, is also strongly opposed to environmental regulation. Across the U.S., states with higher exposure to pollution tend to lean Republican. Why? Less regulation may bring short-term job gains, but long-term pollution is destroying their land and health. Louisianans, like many others, seem numb to this damage. There’s a failure to see that green jobs could also sustain their communities.

    Education, or lack thereof, plays a role here. Beyond formal degrees, education teaches critical thinking and how to assess information. Fox News, while a popular source, cannot be the only source. With the collapse of traditional journalism, a vacuum has formed, allowing disinformation to thrive. Hochschild describes this as a “deep story” of resentment—where people feel left behind and insulted by stereotypes of “rednecks” or “white trash.” Self-reliant and proud, these individuals feel alienated from a world they no longer recognize, as if they are “strangers in their own land.”

    A Culture War

    The 21st century brings rapid and unsettling change. The global population has surpassed eight billion. Climate change threatens ecosystems, food supplies, and health. Economic inequality is deepening social unrest. Pandemics have strained healthcare systems, and technological advances, while beneficial, are also reshaping jobs, creating disinformation, and undermining trust. Amid these shifts, some people envision a future of environmental sustainability, social justice, and economic equality. Others long for a simpler, more familiar past—a world they believe worked better for them.

    This conflict between progress and nostalgia is the heart of the culture war. It pits left against right, progressives against conservatives, diversity against patriarchy. While change is inevitable, it stirs anxiety, especially among those who feel they are losing ground. The old guard is lashing back, and they’re not alone—many others sympathize with their discontent.

    Trump’s Old-World Communication Style

    One of Trump’s strengths in this culture war is his ability to connect with those nostalgic for the past. His rhetorical style is reminiscent of a country preacher, relying on emotion and simplicity to resonate with his base.

    In the presidential debate, Harris was poised, articulate, and well-prepared with facts and reasoned arguments. But how much of what she said was memorable? Trump, on the other hand, broke the internet with his absurd claim about people eating pets. This may have seemed ridiculous to many, but it dominated the conversation. Trump’s appeal lies in his ability to bypass intellectual objections with repetition and emotional appeals—techniques well-honed in oral traditions.

    In Orality and Literacy, Walter J. Ong explains how oral cultures used repetition, clichĂ©, and aggregation to ensure ideas were memorable and passed down. Trump employs these same tactics, making him a master of old-world communication in a modern context. While Harris’s intellectual rigor appeals to the literate, Trump’s emotive rhetoric strikes a chord with those who prefer storytelling and simple narratives.

    Trump Remains a Real Threat in November

    As November approaches, enthusiasm for Harris is high, but Trump remains a real threat. His base won’t be easily swayed by facts or policy arguments. To reduce that risk, we must recognize the emotional and cultural appeal that Trump has to his supporters. Engaging with them on a personal level, outside of the MAGA echo chamber, could reveal more common ground than we expect. As Hochschild observed in Louisiana, people are often kinder and more generous than their politics suggest.

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    I’m Feeling Lucky

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    From Google to ChatGPT — How AI is Shaping Our Web Experience

    Remember Your First Google Search?
    Do you remember the first time you used the Google search engine? Before then, web search was often a frustrating experience using platforms like Alta Vista or Ask Jeeves, delivering mixed-quality results. When Google launched in 1997, it revolutionized the search experience. The clean, ad-free interface was simple, and the results were surprisingly relevant. It was a groundbreaking moment in web user experience.

    Google’s founders, Sergey Brin and Lawrence Page, detailed their creation in the paper The Anatomy of a Large-Scale Hypertextual Web Search Engine. Google’s innovation lay in how it ranked pages based on the number of links pointing to them, harnessing collective human intelligence to gauge relevance. This was one of the early steps in shaping Web 2.0—the social web. Google’s search engine dominated the digital landscape until recently, when Artificial Intelligence (AI) emerged to reshape our online interactions.

    ChatGPT: An Elaborate Autocomplete Application
    Enter ChatGPT, the generative AI chatbot developed by OpenAI. Unlike traditional search engines, ChatGPT can engage in natural language conversations, whether about poetry, business, or debugging code. It is a reading and writing machine capable of tailoring responses to any length, format, style, or level of analysis.

    Ethan Mollick, in his book Co-Intelligence: Living and Working with AI, traces the development of AI toward the seminal 2017 paper “Attention is All You Need” by Google researchers. This paper introduced the now-famous transformer architecture, which revolutionized deep learning by using attention mechanisms to process and understand language. Though initially created for machine translation, the paper laid the groundwork for large language models (LLMs) like ChatGPT, which perform tasks such as question answering, text generation, and more. This architecture has since become a cornerstone in the rise of generative AI.

    ChatGPT indexes a vast amount of text from online sources, learning patterns in how language is structured. When asked a question, it generates a coherent response based on likely word sequences. In a sense, it functions as an advanced autocomplete application.

    AI at Work: A Moment of Realization
    AI’s practical use became clear to me during a team meeting. We were stuck in an hours-long discussion, struggling to produce a cost-benefit analysis for a new product. Pressed for time, I turned to ChatGPT for help, requesting a generic analysis of similar products. Within seconds, it provided a solid draft that we quickly tailored for our presentation. I was sold on the power of AI.

    Mollick imagines how LLMs can supercharge our productivity. He describes a system in which every aspect of our work is monitored and controlled by AI. It would track activities, behaviors, outputs, and outcomes of workers and managers. It would set goals and targets, assign tasks and roles, evaluate performance and dispense rewards. “AI’s ability to act as a friendly adviser could sand down the edges of algorithmic control, covering the Skinner box in bright wrapping paper. But it would still be the algorithm in charge. If history is a precedent, this is a likely path for many companies.”

    AI, please take my job before this dystopian nightmare becomes a reality. ChatGPT has become integrated in my work, and I am grateful for the productivity it gives me. I have no intention, however, to be subject to an algorithm, repurposing my liberated time for maximum efficiency. The benefit is the freedom from low-level cognitive work. I can finally escape the keyboard, go for a walk outdoors, and engage in creative and holistic thought, inventing new work for the AI to execute. Consider too the accessibility improvements, allowing everyone to participate in a workplace that does not require years of training to perform mundane information tasks. That’s where I want to work.

    The Role of AI in Writing and Judgment
    I pointed ChatGPT to a collection of my online writing and blushed to hear its assessment of my writing style. “Your writing style is reflective, intellectual, and often philosophical, exploring deep questions about art, culture, and human experience. You blend personal insight with broader commentary, using precise language and a contemplative tone.” It went on with its praise. No doubt an AI hallucination. As Mollick observes, “LLMs work by predicting the most likely words to follow the prompt you gave it based on the statistical patterns in its training data. It does not care if the words are true, meaningful, or original. It just wants to produce a coherent and plausible text that makes you happy.”

    Hallucination is often cited as a flaw in AI systems. However, misinformation has always plagued traditional information systems, summed up by the phrase “garbage in, garbage out.” Given the enormous size of its training set, the web, the accuracy of ChatGPT is impressive. More problematic is how its answers blend truth and falsehood, and its limited ability to give references. It answers like a human.

    Mollick stresses that despite AI’s growing role in cognitive work, we must remain “the human in the loop,” exercising judgment over AI-driven outputs. While we can delegate tasks to AI, the ultimate responsibility for decisions stays with us.

    I’m Feeling Lucky
    The Google Search page traditionally had a second button, entitled, “I’m Feeling Lucky.” It invited our trust in it to return the right answer with one click. It was a gamble, simply returning the first result of a Google search, usually not a bad choice, but often insufficient. The button was rarely used and variously dropped from the interface.

    The I’m Feeling Lucky button is what AI claims to deliver, a complete and satisfactory answer with one click. It could be revolutionary for user experience. Endless clicking, reading, analyzing, and summarizing are cognitive tasks currently performed by humans at desks with computers, keyboards and monitors. We could make all the technology and drudgery disappear into the background. We could just ask the computer the answer, like the Star Trek computer. Will it work? I’m feeling lucky.

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