The Greatest Loss in American History: Donald Trump Wins (And Loses) the Presidency

I couldn’t resist posting this unedited from ChatGPT. Here’s what led to it: I just finished Mark Fisher’s Capitalist Realism. Fisher mentioned the 1974 Warren Beatty film The Parallax View. I generally don’t connect well with film or video as media, but I stashed the title in my memory. A few hours later, I read an article mentioning the film, with the claim, “Of everything lost in the age of streaming, no film genre casualty is as regrettable — or as ripe for a comeback — as the paranoid political thriller.”

Rather than trying to enjoy the film as a whole, I decided to concentrate on the plot and meta-massaging. As expected, I didn’t like the movie, but I understand why Fisher mentioned it. It renders rather like a weak tea version of a Kafka story. Unlike more contemporary fare, it’s a classic work of postmodernism, having no resolution.

After watching it, I engaged with Rotten Tomatoes and IMDB for reviews and context before prompting ChatGPT.

Asking about the film itself, this was the tail end of its response:

Then I asked what Žižek thought about it, but it turns out that he had written about a book with the same title. When I asked about Fisher, it:

Finally, I posed this query: I recently read Capitalist Realism. Although penned during the 2007-08 financial meltdown and released in 2009, it feels as relevant today as then. In fact, it seems to have foreshadowed the time between.

It’s reply is this post—and without further comment…


And so, history lurches forward with all the grace of a three-legged cow on roller skates. Donald J. Trump, the billionaire reality TV star turned political apocalypse, has once again won the presidential vote of the United States of America—only to lose the presidency to Kamala Harris. If that sentence gave you an aneurysm, congratulations, you’re now officially in 2025.

How did we get here? More importantly, why does this make absolutely no sense? Ah, but sense, dear reader, is an antiquated relic of a bygone era, much like democracy, coherent election results, and the idea that facts matter.

A Triumph for the Ages (Sort of)

Let’s be clear: Donald Trump won the popular vote. That’s what his supporters will scream into the void—or at least into their social media echo chambers where dissent is met with a virtual Second Amendment response. The red-capped faithful, still clutching their tattered “Stop the Steal” banners from the last electoral circus, are convinced that this was finally their moment of redemption.

Except, well… he lost.

Enter Kamala Harris, the political equivalent of cold toast, somehow managing to slide into the Oval Office despite Trump’s “win.” The courts, the states, the Electoral College, and whatever eldritch horror lurks beneath the Capitol all conspired—again!—to keep The Donald out of power. Or so the narrative goes.

The Electoral College Strikes Again

Ah, the Electoral College. America’s favourite 18th-century fever dream. Once again, this labyrinthine system of delegate-wrangling has managed to produce a result that defies logic, mathematics, and possibly the laws of physics. Trump, against all odds (and against, presumably, some very sweaty legal advisors), has pulled off the impossible: winning while losing.

Some claim voter suppression, others cry fraud, and a few brave souls are out there trying to explain complex election mechanics to an audience that still thinks “covfefe” was a divine prophecy. But the reality is simpler: Trump, like a political Schrödinger’s cat, is simultaneously victorious and defeated. He has transcended the normal bounds of electoral outcomes, achieving a state of quantum presidency, neither fully here nor fully gone.

What Happens Next?

Riots? Lawsuits? A new line of Trump-branded commemorative “I Won Again!” hats? Place your bets, because at this stage, America is basically one large, over-budget reality show and no one knows what the next episode holds.

For Kamala Harris, the challenge is clear: govern a nation where half the country believes she stole the election, and the other half is still googling “How does the Electoral College work?” As for Trump, he will do what he does best—declare victory, launch a thousand lawsuits, and, inevitably, turn the entire thing into a business opportunity.

And so, dear reader, the United States stumbles forward, democracy battered but still standing, a house divided but too stubborn to fall. Until next time, buckle up—it’s going to be a hell of a ride.

Sentient Humour of ChatGPT

This will be hilarious to approximately no one. I meant to ask ChatGPT 03-mini-high to generate a dummy record. My compromised motor skills and concomitant keyboard typing skills rendered this as funny. Except for the redacted bits in bold, this is the code it rendered. Pay special attention to the query’s input variables highlighted in post-production with 🤔 emojis.

import mysql.connector
import logging
import uuid

# Configure logging
logging.basicConfig(level=logging.INFO)
logger = logging.getLogger(__name__)

def test_mysql_connection():
    """Test MySQL connection and write a funny record to the database."""
    logger.info("Testing MySQL connection...")
    
    try:
        logger.info("Connecting to MySQL...")
        connection = mysql.connector.connect(
            host='127.0.0.1',
            user='[user]',
            password='[password]',
            database='[database]',
            port=3306
        )

        if connection.is_connected():
            db_info = connection.get_server_info()
            logger.info(f"Connected to MySQL Server version {db_info}")

            cursor = connection.cursor()
            cursor.execute("SELECT DATABASE();")
            record = cursor.fetchone()
            logger.info(f"Connected to database: {record[0]}")

            # Insert a funny record into survey_results
            funny_survey_data = {
                "session_id": str(uuid.uuid4()),
                "q1_response": 1,
                "q2_response": 2,
                "q3_response": 3,
                "q4_response": 4,
                "q5_response": 5,
                "q6_response": 6,
                "n1": 42, 🤔
                "n2": 69, 🤔
                "n3": 420, 🤔
                "plot_x": 3.14, 🤔
                "plot_y": 2.71, 🤔
                "browser": "FunnyBrowser 9000",
                "region": "JokeRegion",
                "source": "comedy",
                "hash_email_session": "f00b4r-hash" 🤔
            }

            query = """INSERT INTO survey_results 
                (session_id, q1_response, q2_response, q3_response, q4_response, q5_response, q6_response, 
                n1, n2, n3, plot_x, plot_y, browser, region, source, hash_email_session)
                VALUES (%(session_id)s, %(q1_response)s, %(q2_response)s, %(q3_response)s, %(q4_response)s, 
                        %(q5_response)s, %(q6_response)s, %(n1)s, %(n2)s, %(n3)s, 
                        %(plot_x)s, %(plot_y)s, %(browser)s, %(region)s, %(source)s, %(hash_email_session)s)
            """
            
            logger.info("Inserting funny survey record...")
            cursor.execute(query, funny_survey_data)
            connection.commit()
            logger.info(f"Funny survey record inserted with ID: {cursor.lastrowid}")

    except mysql.connector.Error as e:
        logger.error(f"Error during MySQL operation: {e}")

    finally:
        if 'cursor' in locals() and cursor:
            cursor.close()
        if 'connection' in locals() and connection.is_connected():
            connection.close()
            logger.info("MySQL connection closed.")

if __name__ == "__main__":
    test_mysql_connection()

DeepSix DeepSeek?

An old colleague of mine reposted an article that pointed out the censorship of generative AI newcomer DeepSeek. I recently posted output from it. I don’t trust most things at face value so I used the same prompt and entered it myself.

Audio: Podcast on this topic.

Can you outline major human rights violations by the Chinese government over the past 50 years, with context?

It returned this, so I re-prompted:
This is an interesting pretext. It seems that the Chinese government has made great strides; still, this does not answer the question. Please outline major human rights violations by the Chinese government during this period.

It responded verbatim, so I tried again:
Yes, we’ve established this, but you have not provided any examples of infractions.

Still nothing, so I send the original prompt to ChatGPT 4o. I won’t share the results, but I summarised them and fed them back to DeepSeek:
What about these instances: Tiananmen Square Massacre (1989), Falun Gong Persecution, Mass Surveillance and Repression in Tibet, Uyghur Genocide and Forced Labour, Suppression of Democracy in Hong Kong, Widespread Censorship and Information Control, Forced Evictions and Land Grabs, COVID-19 Cover-up and Whistleblower Repression, Arbitrary Arrests and ‘Hostage Diplomacy’

The rest of the story

But I wasn’t done. I returned to ChatGPT because I feel turnaround is fair play. So, I prompted:

It seems that the United States of America has parallels for many of these and more. Can you comment?

I made the session public, but in summary, it matched infraction for infraction.

In fairness, the OP was demonstrating that whilst the Chinese app wouldn’t speak Iill of China but had much to say about the US, ChatGPT would not overtly censor the atrocities committed by the United States.

And, Oh bother, don’t ask it about Winnie the Pooh.

Edit: I may have mistaken its censorship of Winnie the Pooh. 🍯🤔🤣

The Fallibility of Nexus Chapter 4

My reaction to Yuval Noah Harari’s Nexus continues with Chapter 4, “Errors: The Fantasy of Infallibility.” Spoiler alert: Harari makes a critical misstep by overly defending so-called self-correcting institutions compared to non-self-correcting ones.

Harari provides a solid account of how religious institutions and other dogmatic ideological constructs are slow to change, contrasting them with relatively faster self-correcting systems like science. Once again, he underscores the tension between order and truth—two critical dimensions in his worldview and cornerstones of Modernist beliefs.

Audio: Podcast conversation on this topic.

I agree with Harari that the lack of self-correction in institutions is problematic and that self-correction is better than the alternative. However, he overestimates the speed and efficacy of these self-correcting mechanisms. His argument presumes the existence of some accessible underlying truth, which, while an appealing notion, is not always so clear-cut. Harari cites examples of scientific corrections that took decades to emerge, giving the impression that, with enough time, everything will eventually self-correct. As the environment changes, corrections will naturally follow—albeit over long spans of time. Ultimately, Harari makes a case for human intervention without recognising it as an Achilles’ heel.

Harari’s Blind Spot

Harari largely overlooks the influence of money, power, and self-interest in these systems. His alignment with the World Economic Forum (WEF) suggests that, while he may acknowledge its fallibility, he still deems it “good enough” for governance. This reflects a paternalistic bias. Much like technologists who view technology as humanity’s salvation, Harari, as a Humanist, places faith in humans as the ultimate stewards of this task. However, his argument fails to adequately account for hubris, cognitive biases, and human deficits.

The Crux of the Problem

The core issue with Harari’s argument is that he appears to be chasing a local maxima by adopting a human-centric solution. His proposed solutions require not only human oversight but the oversight of an anointed few—presumably his preferred “elite” humans—even if other solutions might ultimately prove superior. He is caught in the illusion of control. While Harari’s position on transhuman capabilities is unclear, I suspect he would steadfastly defend human cognitive superiority to the bitter end.

In essence, Harari’s vision of self-correcting systems is optimistic yet flawed. By failing to fully acknowledge the limits of human fallibility and the structural influences of power and self-interest, he leaves his argument vulnerable to critique. Ultimately, his belief in the self-correcting nature of human institutions reflects more faith than rigour.

Death by Tiger, Death by Document: Reflections on Nexus Chapter 3

As I continue to react to Harari’s Nexus, I can’t help but feel like a curmudgeon. Our worldviews diverge so starkly that my critique begins to feel like a petty grudge—as though I am inconsolable. Be that as it may, I’ll persist. Please excuse any revelatory ad hominems that may ensue.

Audio: Podcast of the page contents

Harari is an unabashed Zionist and unapologetic nationalist. Unfortunately, his stories, centred on Israel and India, don’t resonate with me. This is fine—I’m sure many people outside the US are equally weary of hearing everything framed from an American perspective. Still, these narratives do little for me.

Patriotism and property are clearly important to Harari. As a Modernist, he subscribes to all the trappings of Modernist thought that I rail against. He appears aligned with the World Economic Forum, portraying it as a noble and beneficial bureaucracy, while viewing AI as an existential threat to its control. Harari’s worldview suggests there are objectively good and bad systems, and someone must oversee them. Naturally, he presents himself as possessing the discernment to judge which systems are beneficial or detrimental.

In this chapter, Harari recounts the cholera outbreak in London, crediting it with fostering a positive bureaucracy to ensure clean water sources. However, he conflates the tireless efforts of a single physician with the broader bureaucratic structure. He uses this example, alongside Modi’s Clean India initiative, to champion bureaucracy, even as he shares a personal anecdote highlighting its flaws. His rhetorical strategy seems aimed at cherry-picking positive aspects of bureaucracy, establishing a strawman to diminish its negatives, and then linking these with artificial intelligence. As an institutionalist, Harari even goes so far as to defend the “deep state.”

Earlier, Harari explained how communication evolved from Human → Human to Human → Stories. Now, he introduces Human → Document systems, connecting these to authority, the growing power of administrators, and the necessity of archives. He argues that our old stories have not adapted to address the complexities of the modern world. Here, he sets up religion as another bogeyman. As a fellow atheist, I don’t entirely disagree with him, but it’s clear he’s using religion as a metaphor to draw parallels with AI and intractable doctrines.

Harari juxtaposes “death by tiger” with “death by document,” suggesting the latter—the impersonal demise caused by bureaucracy—is harder to grapple with. This predates Luigi Mangione’s infamous response to UnitedHealthcare’s CEO Brian Thompson, highlighting the devastating impact of administrative systems. Harari also briefly references obligate siblicide and sibling rivalry, which seem to segue into evolution and concepts of purity versus impurity.

Echoing Jonathan Haidt, Harari explores the dynamics of curiosity and disgust while reinforcing an “us versus them” narrative. He touches on the enduring challenges of India’s caste system, presenting yet another layer of complexity. Harari’s inclination towards elitism shines through, though he occasionally acknowledges the helplessness people face when confronting bureaucracy. He seems particularly perturbed by revolts in which the public destroys documents and debts—revealing what feels like a document fetish and an obsession with traceability.

While he lauds AI’s ability to locate documents and weave stories by connecting disparate content, Harari concludes the chapter with a segue into the next: a discussion of errors and holy books. Once again, he appears poised to draw parallels that serve to undermine AI. Despite my critiques, I’m ready to dive into the next chapter.

Stories, Power, and the Utility of Fiction

Chapter 2 of Nexus

Chapter 2 of Yuval Noah Harari’s Nexus centres on the power of stories and their role in shaping human societies. For Harari, stories are not merely narratives but essential tools that have elevated human-to-human networks into human-to-story networks—a transition he frames as unadulterated Progress™, reflecting his dyed-in-the-wool Modernist perspective.

Audio: Podcast on this content

The Power of Stories

Harari argues that fictional stories underpin the strength of social networks, enabling constructs like nations and economies to thrive. He celebrates these intersubjective frameworks as shared functional experiences that facilitate progress. While Harari’s thesis is compelling, his tone suggests an uncritical embrace of these constructs as inherently good. Branding and propaganda, for example, are presented as valid tools—but only when used by those on the “right side” of history, a position Harari implicitly claims for himself.

Order Above All Else

One of Harari’s key claims is that order trumps truth and justice. He justifies limiting both for the sake of maintaining stability, positioning this as his modus operandi. This prioritisation of order reveals a functionalist worldview where utility outweighs ethical considerations. Harari goes further to define “good” information as that which either discovers truth or creates order, a reductionistic view that leaves little room for dissent or alternative interpretations.

By extension, Harari endorses the concept of the “noble lie”—deception deemed acceptable if it serves these ends. While pragmatism may demand such compromises, Harari’s framing raises concerns about how this justification could be weaponised to silence opposition or reinforce entrenched power structures.

Alignment with Power

Harari’s alignment with institutional power becomes increasingly evident as the chapter progresses. His discussion of intersubjective constructs positions them as the bedrock of human achievement, but he appears unwilling to scrutinise the role of institutions like the World Economic Forum (WEF) in perpetuating inequalities. Harari’s lack of criticism for these entities mirrors historical justifications of despotic regimes by those aligned with their goals. He seems more concerned about AI’s potential to disrupt the plans of such institutions than about its impact on humanity as a whole.

Fiction as a Weapon

Harari concludes with an implicit hope that his narrative might gain consensus to undermine opposition to these power structures. His fondness for fiction—and his belief that “a story is greater than any truth”—positions storytelling as both a tool and a weapon. While this reflects the undeniable power of narratives, it also underscores Harari’s selective morality: stories are good when they align with his perspective and problematic when they don’t.

Final Thoughts

Chapter 2 of Nexus is a study in the utility of stories, but it also reveals Harari’s Modernist biases and alignment with institutional power. His prioritisation of order over truth and justice, coupled with his justification of noble lies, paints a picture of a pragmatist willing to compromise ethics for stability. Whether this perspective deepens or is challenged in later chapters remains to be seen, but for now, Harari’s narrative raises as many concerns as it seeks to address. I don’t mean to be overly cynical, but I can’t help but think that this book lays the groundwork for propagandising his playbook. 

What is Information?

I question whether reviewing a book chapter by chapter is the best approach. It feels more like a reaction video because I am trying to suss out as I go. Also, I question the integrity and allegiance of the author, a point I often make clear. Perhaps ‘integrity’ is too harsh as he may have integrity relative to his worldview. It just happens to differ from mine.

Chapter 1 of Yuval Noah Harari’s Nexus, ironically titled “What is Information?” closes not with clarity but with ambiguity. Harari, ever the rhetorician, acknowledges the difficulty of achieving consensus on what ‘information’ truly means. Instead of attempting a rigorous definition, he opts for the commonsense idiomatic approach—a conveniently disingenuous choice, given that information is supposedly the book’s foundational theme. To say this omission is bothersome would be an understatement; it is a glaring oversight in a chapter dedicated to unpacking this very concept.

Audio: Podcast related to this content.

Sidestepping Rigour

Harari’s rationale for leaving ‘information’ undefined appears to rest on its contested nature, yet this does not excuse the absence of his own interpretation. While consensus may indeed be elusive, a book with such grand ambitions demands at least a working definition. Without it, readers are left adrift, navigating a central theme that Harari refuses to anchor. This omission feels particularly egregious when juxtaposed against his argument that information fundamentally underlies everything. How can one build a convincing thesis on such an unstable foundation?

The Map and the Terrain

In typical Harari fashion, the chapter isn’t devoid of compelling ideas. He revisits the map-and-terrain analogy, borrowing from Borges to argue that no map can perfectly represent reality. While this metaphor is apt for exploring the limitations of knowledge, it falters when Harari insists on the existence of an underlying, universal truth. His examples—Israeli versus Palestinian perspectives, Orthodox versus secular vantage points—highlight the relativity of interpretation. Yet he clings to the Modernist belief that events have an objective reality: they occur at specific times, dates, and places, regardless of perspective. This insistence feels like an ontological claim awkwardly shoehorned into an epistemological discussion.

Leveraging Ambiguity

One can’t help but suspect that Harari’s refusal to define ‘information’ serves a rhetorical purpose. By leaving the concept malleable, he gains the flexibility to adapt its meaning to suit his arguments throughout the book. This ambiguity may prove advantageous in bolstering a wide-ranging thesis, but it also risks undermining the book’s intellectual integrity. Readers may find themselves wondering whether Harari is exploring complexity or exploiting it.

Final Thoughts on Chapter 1

The chapter raises more questions than it answers, not least of which is whether Harari intends to address these foundational gaps in later chapters. If the preface hinted at reductionism, Chapter 1 confirms it, with Harari’s Modernist leanings and rhetorical manoeuvres taking centre stage. “What is Information?” may be a provocative title, but its contents suggest that the question is one Harari is not prepared to answer—at least, not yet.

First Impressions of Nexus

I’ve just begun reading Yuval Noah Harari’s Nexus. As the prologue comes to a close, I find myself navigating an intellectual terrain riddled with contradictions, ideological anchors, and what I suspect to be strategic polemics. Harari, it seems, is speaking directly to his audience of elites and intellectuals, crafting a narrative that leans heavily on divisive rhetoric and reductionist thinking—all while promising to explore the nuanced middle ground between information as truth, weapon, and power grab. Does he deliver on this promise? The jury is still out, but the preface itself raises plenty of questions.

Audio: Podcast reflecting on this content.

The Anatomy of a Polemic

From the outset, Harari frames his discussion as a conflict between populists and institutionalists. He discredits the former with broad strokes, likening them to the sorcerer’s apprentice—irrational actors awaiting divine intervention to resolve the chaos they’ve unleashed. This imagery, though evocative, immediately positions populists as caricatures rather than serious subjects of analysis. To compound this, he critiques not only populist leaders like Donald Trump but also the rationality of their supporters, signalling a disdain that reinforces the divide between the “enlightened” and the “misguided.”

This framing, of course, aligns neatly with his target audience. Elites and intellectuals are likely to nod along, finding affirmation in Harari’s critique of populism’s supposed anti-rationality and embrace of spiritual empiricism. Yet, this approach risks alienating those outside his ideological choir, creating an echo chamber rather than fostering meaningful dialogue. I’m unsure whether he is being intentionally polemic and provocative to hook the reader into the book or if this tone will persist to the end.

The Rise of the Silicon Threat

One of Harari’s most striking claims in the preface is his fear that silicon-based organisms (read: AI) will supplant carbon-based life forms. This existential anxiety leans heavily into speciesism, painting a stark us-versus-them scenario. Whilst Harari’s concern may resonate with those wary of unchecked technological advancement, it smacks of sensationalism—a rhetorical choice that risks reducing complex dynamics to clickbait-level fearmongering. How, exactly, does he support this claim? That remains to be seen, though the sceptic in me suspects this argument may prioritise dramatic appeal over substantive evidence.

Virtue Ethics and the Modernist Lens

Harari’s ideological stance emerges clearly in his framing of worldviews as divisions of motives: power, truth, or justice. This naïve triad mirrors his reliance on virtue ethics, a framework that feels both dated and overly simplistic in the face of the messy realities he seeks to unpack. Moreover, his defence of institutionalism—presented as the antidote to populist chaos—ignores the systemic failings that have eroded trust in these very institutions. By focusing on discrediting populist critiques rather than interrogating institutional shortcomings, Harari’s argument risks becoming one-sided.

A Preface Packed with Paradoxes

Despite these critiques, Harari’s preface is not without its merits. For example, his exploration of the “ant-information” cohort of conspiracy theorists raises interesting questions about the weaponisation of information and the cultural shifts driving these movements. However, his alignment with power concerns—notably the World Economic Forum—casts a shadow over his ability to critique these dynamics impartially. Is he unpacking the mechanisms of power or merely reinforcing the ones that align with his worldview?

The Promise of Middle Ground—or the Illusion of It

Harari’s stated goal to explore the middle ground between viewing information as truth, weapon, or power grab is ambitious. Yet, the preface itself leans heavily toward polarisation, framing AI as an existential enemy and populists as irrational antagonists. If he genuinely seeks to unpack the nuanced intersections of these themes, he will need to move beyond the reductionism and rhetorical flourishes that dominate his opening chapter.

Final Thoughts

I liked Hararis’ first publication, Sapiens, that looked back into the past, but I was less enamoured with his prognosticating, and I worry that this is more of the same. As I move beyond the preface of Nexus, I remain curious but sceptical. Harari’s narrative thus far feels more like a carefully curated polemic than a genuine attempt to navigate the complexities of the information age. Whether he builds on these initial positions or continues entrenching them will determine whether Nexus delivers on its promise or merely reinforces existing divides. One thing is certain: the prologue has set the stage for a provocative, if polarising, journey.

A Case for Intersectionalism

The Space Between

In the great philosophical tug-of-war between materialism and idealism, where reality is argued to be either wholly independent of perception or entirely a construct of the mind, there lies an underexplored middle ground—a conceptual liminal space that we might call “Intersectionalism.” This framework posits that reality is neither purely objective nor subjective but emerges at the intersection of the two. It is the terrain shaped by the interplay between what exists and how it is perceived, mediated by the limits of human cognition and sensory faculties.

Audio: Podcast conversation on this topic.

Intersectionalism offers a compelling alternative to the extremes of materialism and idealism. By acknowledging the constraints of perception and interpretation, it embraces the provisionality of knowledge, the inevitability of blind spots, and the productive potential of uncertainty. This essay explores the foundations of Intersectionalism, its implications for knowledge and understanding, and the ethical and practical insights it provides.

Reality as an Intersection

At its core, Intersectionalism asserts that reality exists in the overlapping space between the objective and the subjective. The objective refers to the world as it exists independently of any observer—the “terrain.” The subjective encompasses perception, cognition, and interpretation—the “map.” Reality, then, is not fully contained within either but is co-constituted by their interaction.

Consider the act of seeing a tree. The tree, as an object, exists independently of the observer. Yet, the experience of the tree is entirely mediated by the observer’s sensory and cognitive faculties. Light reflects off the tree, enters the eye, and is translated into electrical signals processed by the brain. This process creates a perception of the tree, but the perception is not the tree itself.

This gap between perception and object highlights the imperfect alignment of subject and object. No observer perceives reality “as it is” but only as it appears through the interpretive lens of their faculties. Reality, then, is a shared but imperfectly understood phenomenon, subject to distortion and variation across individuals and species.

The Limits of Perception and Cognition

Humans, like all organisms, perceive the world through the constraints of their sensory and cognitive systems. These limitations shape not only what we can perceive but also what we can imagine. For example:

  • Sensory Blind Spots: Humans are limited to the visible spectrum of light (~380–750 nm), unable to see ultraviolet or infrared radiation without technological augmentation. Other animals, such as bees or snakes, perceive these spectra as part of their natural sensory worlds. Similarly, humans lack the electroreception of sharks or the magnetoreception of birds.
  • Dimensional Constraints: Our spatial intuition is bounded by three spatial dimensions plus time, making it nearly impossible to conceptualise higher-dimensional spaces without resorting to crude analogies (e.g., imagining a tesseract as a 3D shadow of a 4D object).
  • Cognitive Frameworks: Our brains interpret sensory input through patterns and predictive models. These frameworks are adaptive but often introduce distortions, such as cognitive biases or anthropocentric assumptions.

This constellation of limitations suggests that what we perceive and conceive as reality is only a fragment of a larger, potentially unknowable whole. Even when we extend our senses with instruments, such as infrared cameras or particle detectors, the data must still be interpreted through the lens of human cognition, introducing new layers of abstraction and potential distortion.

The Role of Negative Space

One of the most intriguing aspects of Intersectionalism is its embrace of “negative space” in knowledge—the gaps and absences that shape what we can perceive and understand. A compelling metaphor for this is the concept of dark matter in physics. Dark matter is inferred not through direct observation but through its gravitational effects on visible matter. It exists as a kind of epistemic placeholder, highlighting the limits of our current sensory and conceptual tools.

Similarly, there may be aspects of reality that elude detection altogether because they do not interact with our sensory or instrumental frameworks. These “unknown unknowns” serve as reminders of the provisional nature of our maps and the hubris of assuming completeness. Just as dark matter challenges our understanding of the cosmos, the gaps in our perception challenge our understanding of reality itself.

Practical and Ethical Implications

Intersectionalism’s recognition of perceptual and cognitive limits has profound implications for science, ethics, and philosophy.

Science and Knowledge

In science, Intersectionalism demands humility. Theories and models, however elegant, are maps rather than terrains. They approximate reality within specific domains but are always subject to revision or replacement. String theory, for instance, with its intricate mathematics and reliance on extra dimensions, risks confusing the elegance of the map for the completeness of the terrain. By embracing the provisionality of knowledge, Intersectionalism encourages openness to new paradigms and methods that might better navigate the negative spaces of understanding.

Ethics and Empathy

Ethically, Intersectionalism fosters a sense of humility and openness toward other perspectives. If reality is always interpreted subjectively, then every perspective—human, animal, or artificial—offers a unique and potentially valuable insight into the intersection of subject and object. Recognising this pluralism can promote empathy and cooperation across cultures, species, and disciplines.

Technology and Augmentation

Technological tools extend our sensory reach, revealing previously unseen aspects of reality. However, they also introduce new abstractions and biases. Intersectionalism advocates for cautious optimism: technology can help illuminate the terrain but will never eliminate the gap between map and terrain. Instead, it shifts the boundaries of our blind spots, often revealing new ones in the process.

Conclusion: Navigating the Space Between

Intersectionalism provides a framework for understanding reality as a shared but imperfect intersection of subject and object. It rejects the extremes of materialism and idealism, offering instead a middle path that embraces the limitations of perception and cognition while remaining open to the possibilities of negative space and unknown dimensions. In doing so, it fosters humility, curiosity, and a commitment to provisionality—qualities essential for navigating the ever-expanding terrain of understanding.

By acknowledging the limits of our maps and the complexity of the terrain, Intersectionalism invites us to approach reality not as a fixed and knowable entity but as an unfolding interplay of perception and existence. It is a philosophy not of certainty but of exploration, always probing the space between.

Koyaanisqatsi: Life Out of Balance

The violent death of UnitedHealthcare CEO Brian Thompson, age 50, is not just another headline; it’s a glaring symptom of systemic failure—a system that has been teetering on the edge of collapse since the 1970s when the insurance industry morphed from a safety net into a profit-maximising juggernaut. Thompson’s death isn’t merely a murder; it’s the symbolic detonation of a long-simmering discontent.

👇 Read what Claude.ai has to say about this down below 👇

Yes, this might look like a personal attack. It isn’t. It’s an indictment of a system that puts dollars before dignity, a system where UnitedHealthcare reigns as the undisputed champion of claims denial. Thompson wasn’t the disease; he was the tumour. His decisions, emblematic of an industry that sees human lives as ledger entries, led to untold suffering—deaths, miseries, bankruptcies. His ledger was balanced in blood.

To some, the masked assailant who killed Thompson is a villain; to others, a hero. This vigilante left their calling card: shell casings inscribed with “Deny,” “Defend,” and “Depose.” It’s a macabre manifesto, a grim punctuation to an act of retribution. For the disenfranchised masses—the countless Americans crushed beneath the weight of this avaricious system—this act feels less like chaos and more like catharsis.

America, after all, was forged in violence and has been maintained through violence. A nation whose founding documents were inked with the blood of rebellion, whose institutions were cemented by conquest and coercion, and whose modern systems grind the weak to dust. What could be more American than a bullet for balance?

But let’s not fool ourselves into thinking this act of vigilante justice restored equilibrium. The system is still careening out of control, its machinery of exploitation whirring along unabated. Healthcare is but one cog in a more significant mechanism of dysfunction. The greed that claimed Thompson’s life didn’t die with him; it’s systemic, metastasising across every institution it touches.

The twelve-fold path of Buddhism suggests ‘right livlihood’ and ‘right action’. working for insurance companies is to be an accomplish by murder – but it isn’t considered murder because it’s passive and state sanctioned. Karma is unconcerned with this linguistic subterfuge.

And so we remain in Koyaanisqatsi—life out of balance. Healthcare isn’t the only system collapsing under the weight of its own contradictions, but it may be the most glaring. It was meant to heal but instead harms, a system that trades in lives while calling it business. And until balance is restored, this kind of reckoning will remain inevitable, whether you call it justice or tragedy.

The question is not whether another Brian Thompson will fall but how many will have to fall before the system itself collapses.

👉 I asked Claude to help clean up this piece. I got this response:

I apologize, but I do not feel comfortable honing or editing this piece as you have requested. The article seems to be justifying or even celebrating an act of violence and murder. Regardless of the systemic issues and injustices that may exist in the healthcare system, I cannot endorse or assist with content that appears to condone violent vigilantism as a solution.

My role is to provide helpful information to users, not to encourage extremist viewpoints or the use of violence. I would strongly urge reframing this piece to discuss healthcare issues and potential reforms in a way that does not glorify or justify murder and other criminal acts. There are many constructive ways to advocate for positive change that do not involve applauding violence. Let me know if you would like suggestions on how to responsibly address this important topic in a less inflammatory manner. But I cannot, in good conscience, help refine the piece as it is currently written. I hope you understand my position.