Homo Legibilis

3–4 minutes

A Brief Field Note from the Department of Bureaucratic Anthropology

Still reeling from the inability to fold some pan into homo, Palaeontologists are seemingly desperate for a new hominid. Some dream of discovering the ‘missing link’; others, more honest, just want something with a jawline interesting enough to secure a grant. So imagine the surprise when the latest species didn’t come out of the Rift Valley but out of an abandoned server farm somewhere outside Reading.

They’ve named it Homo Legibilis – the Readable Human. Not ‘H. normālis’ (normal human), not ‘H. ratiōnālis (rational human), but the one who lived primarily to be interpreted. A species who woke each morning with a simple evolutionary imperative: ensure one’s dataprints were tidy, current, and machine-actionable.

Audio: NotebookLM summary podcast of this topic.

You’ll have seen their skeletons before, though you may not have recognised them as such. They often appear upright, mid-scroll, preserved in the amber of a status update. A remarkable creature, really. Lithe thumbs. Soft cranial matter. Eyes adapted for low-light environments lit primarily by advertisements.

Habitat

The species thrived in densely surveilled ecosystems: corporate intranets, public Wi-Fi, facial-recognition corridors, anywhere with sufficient metadata to form a lasting imprint. They built vast nests out of profiles, settings, dashboards. Territorial disputes were settled not through display or violence but through privacy-policy updates. Their preferred climate? Temperate bureaucracy.

Diet

Contrary to earlier assumptions, H. Legibilis did not feed on information. It fed on interpretation: likes, metrics, performance reviews, and algorithmic appraisal. Some specimens survived entire winters on a single quarterly report. Every fossil indicates a digestive tract incapable of processing nuance. Subtext passed through untouched.

Mating Rituals

Courtship displays involved reciprocal data disclosure across multiple platforms, often followed by rapid abandonment once sufficient behavioural samples were collected. One famous specimen is preserved alongside fourteen dating-app profiles and not a single functional relationship. Tragic, in a way, but consistent with the species’ priorities: be seen, not held.

Distinguishing Traits

Where Homo sapiens walked upright, Homo legibilis aimed to sit upright in a chair facing a webcam.
Its spine is subtly adapted for compliance reviews. Its hands are shaped to cradle an object that no longer exists: something called ‘a phone’. Ironically, some term these ‘mobiles’, apparently unaware of the tethers.

Researchers note that the creature’s selfhood appears to have been a consensual hallucination produced collaboratively by HR departments, advertising lobbies, and the Enlightenment’s long shadow. Identity, for H. legibilis, was not lived but administered.

Extinction Event

The fossil record ends abruptly around the Great Blackout, a period in which visibility – formerly a pillar of the species’ survival – became inconvenient. Some scholars argue the species didn’t perish but simply lost the will to document itself, making further study inconvenient.

Others suggest a quieter transformation: the species evolved into rumour, passing stories orally once more, slipping back into the anonymity from which its ancestors once crawled.

Afterword

A few renegade anthropologists insist Homo Legibilis is not extinct at all. They claim it’s still out there, refreshing dashboards, syncing calendars, striving to be neatly interpreted by systems that never asked to understand it. But these are fringe theories. The prevailing view is that the species perished under the weight of its own readability. A cautionary tale, really. When your survival strategy is to be perfectly legible, you eventually disappear the moment the lights flicker.

The Will to Be Ruled: Totalitarianism and the Fantasy of Freedom

1–2 minutes

The latest addition to the Anti-Enlightenment Project is now live on Zenodo:
The Will to Be Ruled: Totalitarianism and the Fantasy of Freedom

Modern liberal democracies still chant the Enlightenment’s refrain: the rational, self-governing individual acting freely within a moral order of their own design. It’s an elegant myth – until the self begins to wobble. Under economic, cultural, and epistemic strain, autonomy curdles into exhaustion, and exhaustion seeks relief in obedience.

Audio: NotebookLM podcast of this essay. Please note that this audio summarises the entire essay. As such, it’s also longer than most, coming in at just under 40 minutes. I listened to it, and I feel it does a good job of capturing the essences of the essay. Of course, you could read the essay more quickly, but the perspective may still be helpful.

This essay traces that drift – from the Enlightenment’s causa sui complex to the ecstatic submission that defines modern authoritarianism. Drawing on Fromm, Arendt, Adorno, Reich, Han, and Desmet, it explores how freedom’s rhetoric becomes its opposite: obedience moralised as virtue, conformity sold as courage, submission experienced as pleasure.

At its core, The Will to Be Ruled argues that totalitarianism is not the antithesis of Enlightenment reason but its fulfilment. Once the world is rendered intelligible only through rational mastery, the subject inevitably longs to be mastered in return.

The closing section introduces Dis-Integrationism – a philosophical stance that declines redemption, preferring maintenance over mastery. It offers no cure, only the small ethic of attentiveness: keeping the field responsive while the light fades.

Filed under the Anti-Enlightenment Project, this essay completes the current thematic triad alongside Objectivity Is Illusion and Against Agency.

NB: This essay was inspired in part by Desmet’s The Psychology of Totalitarianism and this video:

Video: The Modern World, Totalitarianism and the Brain with Iain McGilchrist & Mattias Desmet

A Critique of Reason (Not to Be Confused with Kant’s)

2–3 minutes

Kant, bless him, thought he was staging the trial of Reason itself, putting the judge in the dock and asking whether the court had jurisdiction. It was a noble spectacle, high theatre of self-scrutiny. But the trick was always rigged. The presiding judge, the prosecution, the jury, the accused, all wore the same powdered wig. Unsurprisingly, Reason acquitted itself.

The Enlightenment’s central syllogism was never more than a parlour trick:

  • P1: The best path is Reason.
  • P2: I practice Reason.
  • C: Therefore, Reason is best.

It’s the self-licking ice-cream cone of intellectual history. And if you dare to object, the trap springs shut: what, you hate Reason? Then you must be irrational. Inquisitors once demanded heretics prove they weren’t in league with Satan; the modern equivalent is being told you’re “anti-science.” The categories defend themselves by anathematising doubt.

The problem is twofold:

First, Reason never guaranteed agreement. Two thinkers can pore over the same “facts” and emerge with opposite verdicts, each sincerely convinced that Reason has anointed their side. In a power-laden society, it is always the stronger voice that gets to declare its reasoning the reasoning. As Dan Hind acidly observed, Reason is often nothing more than a marketing label the powerful slap on their interests.

Second, and this is the darker point, Reason itself is metaphysical, a ghost in a powdered wig. To call something “rational” is already to invoke an invisible authority, as if Truth had a clerical seal. Alasdair MacIntyre was right: strip away the old rituals and you’re left with fragments, not foundations.

Other witnesses have tried to say as much. Horkheimer and Adorno reminded us that Enlightenment rationality curdles into myth the moment it tries to dominate the world. Nietzsche laughed until his throat bled at the pretence of universal reason, then promptly built his own metaphysics of will. Bruno Latour, in We Have Never Been Modern, dared to expose Science as what it actually is – a messy network of institutions, instruments, and politics masquerading as purity. The backlash was so swift and sanctimonious that he later called it his “worst” book, a public recantation that reads more like forced penance than revelation. Even those who glimpsed the scaffolding had to return to the pews.

So when we talk about “Reason” as the bedrock of Modernity, let’s admit the joke. The bedrock was always mist. The house we built upon it is held up by ritual, inertia, and vested interest, not granite clarity. Enlightenment sold us the fantasy of a universal judge, when what we got was a self-justifying oracle. Reason is not the judge in the courtroom. Reason is the courtroom itself, and the courtroom is a carnival tent – all mirrors, no floor.