AI Backlash in Gaming

https://www.youtube.com/watch?v=dc-4Fy0n0zE

#Marx #Marxism #AI #Alienation #Capitalism #Larian #Games

The Deep Dark Terroir of the Soul

This is the third and final part of the Thicket Series:
Part 1: Logic of the Thicket and the Unsearchable Web
Part 2: The Architecture of Resistance

The history of the working subject might be best understood not as a ledger of wages or a sequence of industrial breakthroughs, but as a study in the migration of the Master. In the eighteenth century, the Master was a concrete presence, a figure residing in the castle or the cathedral, distinct from the worker by a physical and social chasm. One knew where the authority lived because one could see the smoke from its chimneys. By the nineteenth century, this figure had moved into the factory office, closer to the rhythm of the machine but still identifiable by the suit and the watch. The twentieth century saw a further dissolution; the Master became atmospheric, blending into the very walls of the institutions that housed us—the schools, the hospitals, the barracks.

And yet, it is in the twenty-first century that we witness the final and perhaps most unsettling migration. The Master has moved inside. It has taken up residence within the worker’s own mind, adopting the voice of the ego and the language of self-optimization. This internal migration has fundamentally altered the nature of exhaustion, shifting it from the physical depletion of the muscle to a profound infarction of the soul. To understand how we might resist such an intimate occupation, we must trace the lineage of this fatigue, moving from Voltaire’s eighteenth-century refuge of the Garden to the contemporary diagnosis of the Burnout Society, and finally, to an emerging architecture of resistance that might be called the Logic of the Thicket.

The story begins in 1759, amid the wreckage of a world governed by grand, often violent, narratives. When Voltaire published Candide, the prevailing philosophical mood was one of forced optimism. Leibniz had posited that we lived in “the best of all possible worlds,” a claim that felt increasingly like a cruel joke to those living through the arbitrary brutalities of the era—the Lisbon earthquake, the Seven Years’ War, and the relentless inquisitions of both church and state. For the subject of the 1700s, the Master was external and undeniable. Life was a sequence of calamities administered from above.

In the final pages of Candide, after a lifetime spent traversing a world of rape, slavery, and disaster in search of Leibnizian meaning, the protagonist reaches a quiet, radical conclusion. He rejects the grand debates and the lofty theorizing of his companions with a simple, grounded imperative: Il faut cultiver notre jardin—we must cultivate our garden.

At this historical juncture, the Garden was more than a hobby; it was a strategy of containment. It served as a physical and psychological wall against a world that had grown too chaotic to manage. Voltaire suggested that simple, manual labor was the only effective shield against the primary threats of the human condition, which he identified as the Three Evils: Boredom, Vice, and Need. In the Garden, work was a form of retreat. It solved the problem of Need by providing physical sustenance—potatoes and produce—at a time when biological survival was never guaranteed. It addressed Boredom by occupying the hands and the mind with the repetitive, rhythmic care of the earth, saving the worker from the existential dread of idleness. And it warded off Vice by providing a sanctuary from the moral decay of the court and the city, replacing political intrigue with the honest friction of the soil.

The Garden was a place of safety because it was bounded. To work was to narrow one’s world to the reach of one’s own hands, creating a small, controllable private sphere where the Master’s voice was, for a moment, silenced by the sounds of the harvest.

However, this sanctuary could not withstand the arrival of the steam engine. As the nineteenth century progressed, the Garden was paved over by the Factory. The peasantry was pulled from the land and funneled into the burgeoning cities, where the nature of labor underwent a violent transformation. Karl Marx, observing this shift, identified the collapse of Voltaire’s dream. In the industrial setting, the worker could no longer cultivate a garden because they owned neither the seeds nor the harvest. They did not even own their own time.

This was the era of Coercion. Marx’s diagnosis of Alienation described a worker severed from the product of their labor, from the act of production, and from their own Gattungswesen, species-essence. The Master was now the Capitalist, and exhaustion was a physical reality—a depletion of calories and muscle. Resistance, accordingly, was also physical: the strike, the riot, the seizure of the machine. The goal was to reclaim the physical Garden that had been stolen.

As we moved into the twentieth century, the nature of control shifted again. Physical coercion, while effective, was inefficient; it bred visible resentment and the constant threat of revolution. Systemic power realized it was far more effective to train workers to police themselves. Michel Foucault described this as the Disciplinary Society, where the factory model was replicated across all social institutions. The governing logic became the Panopticon—the internalized gaze. The worker of this era was a docile body, governed by the operating verb Should. You should be on time; you should follow procedure. While the Master was becoming more abstract—a set of norms rather than a man in a tall hat—the enemy was still technically outside. There was still a door one could walk through at the end of a shift.

The true transformation occurred at the turn of the twenty-first century, a transition captured with clinical precision by Byung-Chul Han. Han argues that the Disciplinary Society has collapsed, replaced by the Achievement Society. The modal verb has shifted from Should to Can. The demand is no longer “You must obey,” but “Yes, you can.”

This shift has proven catastrophic for the psyche. In the old world of coercion, there was a limit; when the shift was over, the worker was, in a sense, free. But in the Achievement Society, the worker is an “entrepreneur of the self.” We are no longer exploited by an external boss so much as we exploit ourselves. We voluntarily work eighty hours a week not because of a threat of the lash, but because of a desire to “optimize” our personal brands and “reach our potential.”

The Master has completed its migration. We carry the Panopticon in our pockets and in our egos. In this state, the Garden is no longer a retreat; it has become a performance stage. We still cultivate, but we do so frantically, documenting the process for the digital gaze, tracking our productivity metrics, and feeling a gnawing guilt that our harvest isn’t as aesthetic or impactful as our neighbor’s. The boundary between the private and the public has dissolved into a smooth, legible –searchable– surface.

In this environment of total transparency, the Three Evils have mutated into contemporary monsters. Need is no longer about physical starvation; it has become Status Anxiety—the insatiable requirement for recognition and digital legibility. Boredom has been replaced by Hyper-Attention; we are never idle, but we are never at rest, trapped in a shallow, frantic multitasking that Han calls the “vice of the click.” And Vice itself has become Self-Exploitation—the auto-aggression of working oneself into a depression under the guise of self-fulfillment.

By 2024, the smoothness of our digital existence had become total. Silicon Valley had successfully turned the world into a frictionless landscape where data and capital flow without resistance. Algorithms now manage the Uber driver and the freelance coder alike, using gamification to nudge behavior through a mathematical black box. We have become Tourists in a digital world built by others, wandering through clean, well-lit interfaces that prioritize searchability, SEO, above all else. If a thing is legible, it can be indexed; if it is indexed, it can be exploited.

This brings us to the threshold of 2025 and the emerging response found in the Logic of the Thicket. If the Garden was a strategy of containment and the Factory was a site of coercion, the Thicket is a strategy of opacity.

A thicket is not a garden. It is messy, dense, and difficult to navigate. It does not possess the neat rows or the clear boundaries of Voltaire’s refuge. Instead, it is defined by friction. To resist the smoothness of the modern Achievement Society, the worker must transition from being a Tourist to being an Explorer. The Tourist consumes intelligibility—the ease of the app, the clarity of the interface. The Explorer, by contrast, generates place through the introduction of friction.

The Logic of the Thicket suggests that we cannot return to the eighteenth-century Garden. The walls are too brittle; databases will index the soil and an AI will recommend the fertilizer before the first seed is planted. Instead, the modern subject must create contexts that are unsearchable. This does not mean a total withdrawal from the world, but rather an engagement on terms that are too complex, too local, and too nuanced for an algorithm to easily optimize.

We might re-examine Voltaire’s Three Evils through the lens of this new architecture to see if the Thicket offers a viable path forward.

First, consider the evil of Need. In our current context, Need has become the fear of Irrelevance. In a smooth world, the worker is a standard, interchangeable part. If your work is legible—easy to measure and automate—you live in constant fear of economic obsolescence. This is the condition of the smooth professional: the software engineer whose code is indistinguishable from the output of a Large Language Model, the copywriter producing content that mirrors a thousand other blog posts, or the middle manager whose primary function is the transmission of standardized project plans. These roles are vulnerable because they lack friction; they offer no resistance to the efficiency of the machine.

The Thicket addresses this through the concept of Terroir. In the culinary world, terroir refers to the specific qualities of soil, climate, and tradition that give a wine or a cheese its unreplicable character. In the world of labor, terroir is the infusion of one’s work with local context, historical depth, and human idiosyncrasy.

For this blog, the terroir is found in the deliberate, often difficult work of communal deep-reading and historical synthesis. Here, history is not viewed as a sequence of headlines, but as a series of vast, slow-moving machines—intellectual contraptions that take centuries to build and even longer to fully start. By examining the past through this mechanical lens, the thinker begins to see the world not as a “smooth” stream of current events, but as a dense thicket of long-term trajectories.

The process behind this blog—reading deep into difficult texts, engaging in exhaustive discussions with other thinkers, and synthesizing these influences through a deliberate collaboration with artificial intelligence—is itself a “thick” form of labor. It is a method of finalizing thought that creates a durable value, one that cannot be mimicked by a prompt-engineered shortcut. By making your work “thick”—laden with specific references, local nuances, and the friction of deep thought—you make yourself un-automatable. The machine can navigate a smooth database, but it struggles to traverse a thicket of idiosyncratic human insights that are anchored in the deep time of historical machinery. The Thicket ensures survival not by making the worker more efficient, but by making them indispensable through their unique, unsearchable “friction.”

Next, the evil of Boredom has mutated into Passive Consumption. We are over-stimulated but spiritually idle, doom-scrolling through a world where nothing we do actually changes the environment. We are Tourists in the digital landscape, consuming the “intelligibility” of others. The Thicket solves this by demanding active navigation. In a world where algorithms predict what we want before we know it, the Thicket reintroduces the struggle of discovery. You cannot be “bored” when you are bushwhacking through a complex structure of your own making, or when you are trying to understand the slow grinding of a historical machine that began its first revolution centuries ago. The joy of the Thicket is the joy of the Explorer—the realization that the landscape is resisting you, and that you must exert agency to move through it.

Finally, Vice has become Algorithmic Complicity—the moral laziness of letting an interface decide who we speak to, what we read, and how we spend our time. It is the vice of “disindividuation,” allowing ourselves to be smoothed down into a demographic data point. The Thicket forces a return to Virtue through Agency. To build a thicket is to refuse to be effortlessly “known.” It requires the “virtue” of privacy and the patience of shared inquiry. A “network” is smooth; you connect with a click. A “community” is a thicket; it requires negotiation, trust, and the willingness to engage with the “messiness” of other people. It requires the slow effort to inhabit a text that refuses to be summarized by an executive summary or a bulleted list.

The journey from 1759 to 2025 is a circle that does not quite close. Voltaire’s worker fled the violence of kings into the Garden, seeking a physical retreat. Marx’s worker lost that garden and fought to reclaim the tools. Han’s worker internalized the factory, turning their own mind into a sweatshop of positivity. And the worker of 2025 now realizes that the mind itself has been mapped.

The only remaining escape is to leave the Garden—which has become a trap of transparency—and enter the Thicket. There is a critical difference here: the Garden was intended to be safe, but the Thicket is defensive. It is a posture for a hostile territory. It saves us from Boredom by making life difficult again. It saves us from Vice by requiring conscious choice rather than algorithmic default. And it saves us from Need by ensuring we remain human enough that the machines cannot find a way to replace the specific texture of our presence.

It is a harder path than the one Candide chose, but in a world where the Master lives in the code, it may be the only path left. The mandate for the contemporary soul is no longer simply to cultivate, but to grow something so dense and so deeply rooted that the algorithm, for all its processing power, simply cannot find the way in. We look toward the edge of the woods, not for a way out, but for a way to disappear into the depth of the growth.

Coda: The Machinery of the Thicket

This essay is not merely a reflection on labor; it is a byproduct of the very “Logic of the Thicket” it describes. To write it was to engage in a form of “thick” labor—a deliberate resistance to the high-speed, surface-level synthesis typical of the Achievement Society. Below is the intellectual architecture and the process that generated this piece.

The Conceptual Bedrock

The essay’s trajectory is built on a specific lineage of thinkers who have tracked the migration of power from the town square into the central nervous system:

• Voltaire (Candide, 1759): Provides the initial defensive posture—the Garden. His “Three Evils” (Boredom, Vice, Need) serve as the recurring benchmarks for human exhaustion.1
• Karl Marx: Used here to mark the collapse of the private garden. The transition from Sustenance to Alienationis the first great rupture in the history of the working subject.
• Michel Foucault: His concept of the Disciplinary Society and the Panopticon explains how the Master became “atmospheric.” It is the era of the “Should.”
• Byung-Chul Han (The Burnout Society): The pivotal contemporary influence. Han’s shift from the “Should” (Foucault) to the “Can” (Achievement) explains why modern exhaustion is an “infarction of the soul.”
• Yuk Hui: His work on Technodiversity and the “recursive” nature of history informs the transition from the Tourist to the Explorer. He suggests that we cannot escape technology, but we must diversify our localrelationship to it.

The Process: Generating “Terroir”

The writing of this piece followed a “thick” methodology designed to avoid the “smooth” output of standard digital content:

1. Deep Reading as Resistance: Instead of relying on summaries, the process involved “bushwhacking” through the primary texts. This creates Friction—the slow realization of meaning that cannot be automated.
2. Mechanical Synthesis: Viewing history as a series of Slow-Moving Machines. By treating the transition from the Printing Press to the LLM as a mechanical evolution rather than just “progress,” we can see the gears of authority shifting.
3. Collaborative Friction (AI as a Grinding Stone): Rather than using AI to generate the text, it was used as a sparring partner to test the “thickness” of the ideas. If the AI could predict the next point too easily, the point was discarded as being “too smooth.”
4. The Infusion of Local Context: The essay intentionally uses specific, non-indexable metaphors—like the Thicket and Terroir—to anchor the abstract philosophy in a visceral, earthy reality.

The Goal: The Unsearchable Life

The ultimate aim of this “Coda” is to encourage the reader to see their own intellectual life as a Terroir. The “Master in the code” thrives on standardized, legible data. By engaging in deep history, difficult synthesis, and private creation, you grow a thicket. You become a “place” that is too complex for a map, a subject that is too dense for an algorithm, and a worker whose exhaustion is finally, once again, your own.

#AchievementSociety #AI #AlgorithmicComplicity #Alienation #Art #artificialIntelligence #Automation #BurnoutSociety #ByungChulHan #Candide #CriticalTheory #CulturalCritique #DeepDarkTerroir #DeepReading #DigitalSmoothness #DigitalThicket #Enlightenment #Friction #HistoricalMachinery #history #HistoryOfLabor #HumanAgency #InfarctionOfTheSoul #KarlMarx #LLMs #MichelFoucault #Opacity #philosophy #PostDigital #Resistance #SelfOptimization #SlowWeb #SpeciesEssence #SpeculativeNonFiction #SystemsTheory #Technodiversity #technology #TheDisciplinarySociety #TheExplorerVsTheTourist #TheGarden #TheMaster #ThePanopticon #Unsearchable #Voltaire #writing #YukHui

#alienation : a transfer of title, or a legal conveyance of property to another

- French: aliénation

- German: die Hinterziehung

- Italian: alienazione

- Portuguese: alienação

- Spanish: alienación

------------

Try Christian's word chain building game @ https://wordwallgame.com

Oui, Marx c'est pas compliqué à comprendre, même les enfants y arrivent, alors commencez aujourd'hui avec la théorie de l'aliénation !

#Puppets
#Politique
#Economie
#Vulgarisation
#Marx
#KarlMarx
#Aliénation
#Capitalisme

(and don't forget to poop on company time !)

Intelligence artificielle
🔴 ChatGPT leur a dit qu'ils étaient spéciaux - leurs familles disent que cela a conduit à une tragédie
https://techcrunch.com/2025/11/23/chatgpt-told-them-they-were-special-their-families-say-it-led-to-tragedy/
#IA #AI #tech #dépendance #maladiementale #santé #aliénation #suicide #ChatGPT #famille #procès #justice #USA #chatbot #agent #Internet #profit #argent

It is a privilege for me to appreciate this resonance in the work that I do. If only it could be part of all work for everybody. In this respect I can heartily recommend the books by Hartmut Rosa. His "The Uncontrollability of the World" is a good place to start.

#writing #work #creativity #resonance #alienation #modernity

3/3

This is not a problem of perfectionism (other advice is "don't get it right, get it written") but allowing things to develop and mature in the way that they should. I have to come to realise that this is another example of "resonance" which I have lately found is really important in most aspects of life including work.

#writing #work #creativity #resonance #alienation #modernity

2/3

I have just finished a short story (if a story is ever "finished") and I'm now working on another. This latest story is about two thirds done, but using Dickens's advice of "make them laugh, make them cry, make them them wait" this final third is like Zeno's paradox.

#writing #work #creativity #resonance #alienation #modernity

1/3

🗃️ ARCHIVE : « Négocier avec une machine » (2024)
Une chronique radio où on parle des moments où on bouge un saladier pour ne pas que la balance s'éteigne toute seule pendant qu'on ouvre un autre paquet de farine (oui).
▶️ https://grisebouille.net/lhdg20-negocier-avec-une-machine/
#GriseBouille #satire #radio #chronique #numérique #informatique #aliénation

🇨🇦 Énième rapport accablant sur les Autochtones en prison
https://ici.radio-canada.ca/espaces-autochtones/2207444/rapport-autochtones-sante-mentale-prison-ivan-zinger
#Canada #Autochtones #prison #discrimination #colonialisme #racisme #PLC #santé #santémentale #média #société #politique #culture #aliénation #inégalités #droits #justice

BDG feature: The Good Human Life: Remembering Our Capacity to Wake Up

🔗 Read more: https://tinyurl.com/4zm9rz8z

#Buddhism #Activism #Alienation #Mindfulness #BuddhistEthics #EngagedBuddhism #Interconnected #Meditation #Loneliness

#TheMetalDogArticleList
#Blabbermouth
THREE DAYS GRACE Announces 2026 'Alienation' World Tour

https://blabbermouth.net/news/three-days-grace-announces-2026-alienation-world-tour

#THREEDAYSGRACE #Alienation #album #tour #newrelease #announcement #Blabbermouth #metal #music

Lately I think about one of the lesser known aspects of the Marxist analysis of capitalism a lot.

A hugely important concept in Marxism is the idea that class societies - but industrial ones such as capitalism most of all - cause alienation of the worker from their work.

A village's woodworker thousands of years ago is involved in every part of the production process: they process raw trees into workable wood, the wood into shapes and elements, the elements into an object, and the object into a finished product - say, a wardrobe. It's theirs; a tangible object they created and then own to do with what they please. Often, they then sell the fruit of their labour, essentially exchanging the entire labour value that went into the wardrobe for its equivalent in monetary value (capital).

They're involved in every step. Their product is uniquely theirs from material to finish. If they see the wardrobe they made, they might feel pride and an emotional connection. Also, they'll know not just about finishing or adorning a wardrobe, but also about the properties of trees, the types of saws, the pitfalls of joining wood pieces together. Everything that goes into the finished product is a part of their skillset.

And most importantly, they reaped the entire value of the labour they performed. It even belongs to them legally; it's their own property. They could choose not to sell it, but to keep it. Or experiment with something on a whim. Nobody to tell them what they can or cannot do with the labour skills they have.

Nowadays, that work is split into tons of roles, because industrialisation happens on such a scale and complexity that a single person or even a whole business couldn't possibly do it all.

So, there's someone whose entire job is felling trees. Or assisting in felling trees as a spotter. Then there's someone who works at a sawmill, overseeing one single machine on the production lines. Someone who designed a table at a computer but never laid a hand on their own wood. Someone to apply finishing to a table someone else assembled.

None of these people go into an Ikea and feel pride or connection to a dining table they worked on. Compared to the labour they contributed to the product, they are paid a fraction of what they produced. The rest, the vast majority, the surplus value, goes to their boss in the shape of the finished product that they can sell without ever moving a muscle.

An employed woodworker under capitalism never has any ownership over a piece of furniture they created with their own hands! Even though they made it, it belongs to the owner. Not only that, but a bulk of the value also goes to the company who contracted them, the company who contracted them, all the way to the top.

This is one of the main drivers of depression in the working class. Very few people feel like their life means anything. Their skills are only applicable at a workplace that they don't own or have any control over. They can't choose to build a wardrobe if the boss tells them to build a table. They can't decide on safety standards, material choice or anything else. They're alienated from their own labour. They're reduced to tools.

I'm not anti-work. I'm anti-capitalism. I feel a pride in my skillset and the potential of my labour. I can create things. But I don't want to be a tool in someone else's toolkit, under someone else's control, someone who tells me what to use my creativity and labour potential for, while paying peanuts compared to what I made and to add insult to injury take away the finished product too.

#Marxism #Socialism #WorkingClass #Work #Alienation #MentalHealth #AntiWork

@foaylward I think the most important message here is that we need #mediaLiteracy.

Unfortunately, the trend of #alienation from nature, #anthropomorphising etc. began long before #AI: with the #instagramisation of life. Now it's the mass of #AISlop.

Which is different from #AI as #ML. In our nature park we try to reconnect children with nature via technics: on excursions in the forest etc. they may use their ID-Apps (which work with AI!) ... and many know more about species than their parents.

Toujours faire mieux nous rend-il fou ? | 42 - La réponse à presque tout | ARTE - YouTube https://www.youtube.com/watch?v=l6SMchiVgKM #pressionparentale #aliénation #aristote #selftracking #dépression #méritocratie #autooptimisation #christianisme_médiéval #auto-optimisation #trouble_alimentaire #capitalisme #siècledeslumières #capital_humain #sécurité_sociale #american_psycho #americanpsycho #optimisation #mythedesisyphe #idéal #troublealimentaire #perfectionnisme #pression_parentale #sécurité

"Our brains are conditioned to select for cognitive ease, and that’s what the AI merchants are selling us. The sales pitch is, “You don’t have to exert all that mental effort thinking new thoughts, learning new things, and expressing yourself creatively! This product will do it for you!”

But it comes at a cost. We have to trade in our ability to do those things for ourselves.

Historically when a new technology has shown up, that kind of tradeoff has been worth it. Not many people know how to start a fire with a bow drill anymore, but it rarely matters because modern technology has given us much more efficient ways of starting fires and keeping warm. It didn’t make sense to spend all the time and effort necessary to maintain our respective bow drill skills once that technology showed up.

But this isn’t like that. We’re not talking about some obsolete skill we won’t need anymore thanks to modern technological development, we’re talking about our minds. Our creative expression. Our inspiration. Our very humanness.

Even if AI worked well (it doesn’t) and even if our plutocratic overlords could be trusted to interpret reality on our behalf (they can’t), those still wouldn’t be aspects of ourselves that we should want to relinquish."

https://www.caitlinjohnst.one/p/they-want-you-relying-on-artificial

#AI #GenerativeAI #Automation #Alienation #CriticalThinking

I am publishing a long-form cultural criticism and memoir essay about how the #humanities mitigate alienation from both meaningful cultural agency and life-affirming psychospiritual agency using #ostranenie to slow down our perception of reality.

If this sounds like your jam, stay tuned and favourite this post so I can gift it to you.

It will be available otherwise for paid subscribers on Substack and as a PDF on Gumroad.

#literature #alienation
#demarginilisation of the #arts

It’s #apple time! A paradise of colours in regions with traditional #Streuobstwiesen, a very special form of #meadow #orchards meanwhile becoming rare in Europe. And I had to experience a culture clash of people who are afraid of #nature because they think it is dirty and dangerous:
https://steady.page/en/naturematchcuts/posts/61d2a583-be31-40e5-8b0a-1bbab9da1335

#reconnectWithNature #apples #gardening #newsletter #soil #health #taste #food #farmLife #culturalHeritage #alienation #natureDeficit #ecoPsychology