Accusations of Writing Whilst Artificial

2–3 minutes

Accusations of writing being AI are becoming more common – an irony so rich it could fund Silicon Valley for another decade. We’ve built machines to detect machines imitating us, and then we congratulate ourselves when they accuse us of being them. It’s biblical in its stupidity.

A year ago, I read an earnest little piece on ‘how to spot AI writing’. The tells? Proper grammar. Logical flow. Parallel structure. Essentially, competence. Imagine that – clarity and coherence as evidence of inhumanity. We’ve spent centuries telling students to write clearly, and now, having finally produced something that does, we call it suspicious.

Audio: NotebookLM podcast on this topic and the next one.

My own prose was recently tried and convicted by Reddit’s self-appointed literati. The charge? Too well-written, apparently. Reddit – where typos go to breed. I pop back there occasionally, against my better judgment, to find the same tribunal of keyboard Calvinists patrolling the comment fields, shouting ‘AI!’ at anything that doesn’t sound like it was composed mid-seizure. The irony, of course, is that most of them wouldn’t recognise good writing unless it came with upvotes attached.

Image: A newspaper entry that may have been generated by an AI with the surname Kahn. 🧐🤣

Now, I’ll admit: my sentences do have a certain mechanical precision. Too many em dashes, too much syntactic symmetry. But that’s not ‘AI’. That’s simply craft. Machines learned from us. They imitate our best habits because we can’t be bothered to keep them ourselves. And yet, here we are, chasing ghosts of our own creation, declaring our children inhuman.

Apparently, there are more diagnostic signs. Incorporating an Alt-26 arrow to represent progress is a telltale infraction → like this. No human, they say, would choose to illustrate A → B that way. Instead, one is faulted for remembering – or at least understanding – that Alt-key combinations exist to reveal a fuller array of options: …, ™, and so on. I’ve used these symbols long before AI Wave 4 hit shore.

Interestingly, I prefer spaced en dashes over em dashes in most cases. The em dash is an Americanism I don’t prefer to adopt, but it does reveal the American bias in the training data. I can consciously adopt a European spin; AI, lacking intent, finds this harder to remember.

I used to use em dashes freely, but now I almost avoid them—if only to sidestep the mass hysteria. Perhaps I’ll start using AI to randomly misspell words and wreck my own grammar. Or maybe I’ll ask it to output everything in AAVE, or some unholy creole of Contemporary English and Chaucer, and call it a stylistic choice. (For the record, the em dashes in this paragraph were injected by the wee-AI gods and left as a badge of shame.)

Meanwhile, I spend half my time wrestling with smaller, dumber AIs – the grammar-checkers and predictive text gremlins who think they know tone but have never felt one. They twitch at ellipses, squirm at irony, and whimper at rhetorical emphasis. They are the hall monitors of prose, the petty bureaucrats of language.

And the final absurdity? These same half-witted algorithms are the ones deputised to decide whether my writing is too good to be human.

Editing Is Hard and Propensity

2–3 minutes

Well, not so much hard as not particularly or inherently enjoyable.

I estimate I’ve got about a day left to complete this manuscript – ‘done’ done. When I open InDesign, it shames me – 3 days ago, I last touched this document. It doesn’t feel like 3 days have passed, but time flies.

On the right is an older version. I began reworking it into this new version over the summer, and here I am come autumn. It’s even worse if I use the Chinese calendar. Evidently, 7th November is the first day of winter. They can’t wait until soltace.

Anyway, just a brief update. This isn’t going to edit itself, and I can’t afford to pay an editor for a passion project. Besides – and let’s be honest – I can’t afford an editor in general – or at least can’t cost-justify it – and all my writing is a passion project.

Of course, editors (and cover artists) insist that one would sell more book if only they were edited or professionally rendered. There is an element of truth to this, but I’ve read some gawdawful books that were professionally edited and published through a traditional publisher, because publishers publish.

Me, I operate on razor-thin margins. Most of my publications haven’t even broken even – even if I ignore opportunity costs, which I can’t because I’m an economist. Accountants get to play that trick.

This said, I do hire reviewers, editors, and artists in small doses – homoeopathic as they might be – and I’ve had mixed results.

I’m rambling

Must really be avoiding the editing process…

Recently, I wanted to redesign the cover of one of my Ridley Park fiction books.

Image Comparison: A Tale of Two Propensities

The cover on the left is the original. It is intentionally a minimal 2-D construction – a representation of the first section of the book, the first 15 chapters.

The cover on the right is the update. It is also minimalist, representing the second section of Propensity. I’m not sure how I would depict the third section. If it comes to me, I may render a third version.

There’s a story to this. I reached out to some cover artists and told them I was unhappy with my original design but had no visual ideas. I’d leave this to the artist. It turns out that some artists don’t want full control over the design process. I can understand the hesitation.

They asked for covers that I might like, so I researched some covers and saved them to a Pinterest board.

As it turned out, after some inspiration, I decided to render this one myself, too. Hey, I tried.

What happened to the rest of the time?

OK, so there’s more. I also created a video book trailer in the evening.

It was fun enough. Give it a watch. It also represents part one of Propensity.

OK, this time for real. Let me know what you think…about anything in particular.

Propensity for Simulacra, An Excerpt

1–2 minutes

I posted Chapter 26 of my novella, Propensity. I share it here because it invokes Baudrillard’s Simulacra.

Consider it an advert – and a window into Propensity.

Blog Post: Propensity, Chapter 26 – Simulacra
Audio: Propensity, Chapter 2 – Oversight

The novel itself asks what happens when humanity creates a device that creates peace on earth. What if behavioural control worked too well?

No riots. No rebellion. Just a flattening—of desire, of ambition, of will. Across homes, schools, and governments, people stop acting like themselves. Some forget how. Others forget why.

The system wasn’t designed to stay on this long. But now there’s no off switch. And the researchers who built it? Most of them are zeroed.

As one child begins to drift from baseline, an impossible question resurfaces: What does it mean to behave?

This is a psychological dystopia without explosions, a story where silence spreads faster than violence, where systems behave better than the people inside them.

A tale of modulation, inertia, and the slow unravelling of human impulse—for readers who prefer their dystopias quiet and their horrors deeply plausible.


Editorial Review

“Reader discretion is advised. Free will has been deprecated.”
Beginning as a bizarre experiment in behavioural modulation by way of neurochemical interference, Propensity unfolds into an eerie metaphor for the tricky road between control and conscience. Park’s chapters are short and succinct, some barely a page long, in a staccato rhythm that mirrors the story’s disintegration—scientists losing grip on their creation and a world learning the price of its “engineered peace.” Phrases like “silence playing dress-up as danger” and “peace was never meant to be built, only remembered” linger like faint echoes long after you turn the page.

Reedsy Discovery Review

Meantime, give it a listen.

Raison d’être

1–2 minutes

I maintain this blog for two primary reasons: as an archive, and as a forum for engagement.

Philosophy isn’t a mass-market pursuit. Most people are content simply to make it through the day without undue turbulence, and I can hardly blame them. Thinking deeply is not an act of leisure; it’s a luxury product, one that Capitalism would rather you didn’t afford. Even when I’ve been employed, I’ve noticed how wage labour chokes the capacity for art and thought. Warhol may have monetised the tension, but most of us merely survive it.

Video: Sprouting seed. (No audio)

That’s why I value engagement – not the digital pantomime of ‘likes’ or ‘shares’, but genuine dialogue. The majority will scroll past without seeing. A few will skim. Fewer still will respond. Those who do – whether to agree, dissent, or reframe – remind me why this space exists at all.

To Jason, Julien, Jim, Lance, Nick, and especially Homo Hortus, who has been conversing beneath the recent Freedom post: your engagement matters. You help me think differently, sometimes introducing writers or ideas I hadn’t encountered. We may share only fragments of perspective, but difference is the point. It widens the aperture of thought – provided I can avoid tumbling into the Dunning-Kruger pit.

And now, a note of quiet satisfaction. A Romanian scholar recently cited my earlier essay, the Metanarrative Problem, in a piece titled Despre cum metanarațiunile construiesc paradigma și influențează răspunsurile emoționale – translation: On How Grand Narratives Shape Paradigms and Condition Our Emotional Responses. That someone, somewhere, found my reflections useful enough to reference tells me this exercise in public thinking is doing what it should: planting seeds in unpredictable soil.

How to Avoid Reading

The Intellectual Origins of Modernity
2–3 minutes

Rather, how to optimise your time commitment to reading.

I came across a digital copy of The Intellectual Origins of Modernity by David Ohana as I was purusing titles on PhilArchive. The title piqued my interest, but I wasn’t sure I wanted to commit to reading it. What’s a bloke to do? Feed it to ChatGPT, of course.

Let’s just say, M. GPT was not amused.

Audio: NotebookLM podcast on this topic.

My first question: Is this at least tangential to my work?

Yes, it wanders. He tends to smuggle in parallel intellectual developments (Kantian autonomy, Cartesian doubt, social contract theory) even when they’re only indirectly related to his main thread. It’s a common sin in “origins of modernity” texts: the net gets cast so wide that causation and correlation start swapping costumes.

If you’re looking for the through-line, it’s probably his effort to show how early modern conceptions of reason metastasised into a moral and political framework, not just an epistemic one. But, yes — tangential is fair.

Is it more of a superficial survey with some connective tissue?

That’s a precise way to put it. Ohanav’s book reads like a well-informed synthesis—competent, even elegant—but not a deep excavation. He’s stitching together recognizable figures (Descartes, Hobbes, Locke, Kant, Hume) into a narrative arc about “modernity” rather than uncovering new terrain. The connective tissue is mostly thematic rather than argumentative: reason → autonomy → secular moral order → political liberalism.

It’s a survey that flatters the reader into thinking they’re tracing the genealogy of modern thought, but it rarely descends into the messy underlayers—say, the theological anxieties, material conditions, or institutional contexts that actually gave those ideas traction. In short: wide lens, thin soil.

Wow. Not a rousing endorsement.

So in a world of publish or perish, he’s publishing something more approachable than academic?

Exactly. It’s the kind of book that keeps tenure committees content and undergrads awake. Respectable citations, accessible prose, and a digestible thesis that flatters modernity while hinting at critique.

He’s not trying to break ground—he’s curating a gallery of the usual suspects and arranging them under good lighting. The prose carries that faint aroma of Routledge house style: serious but safe, just speculative enough to appear bold without alienating reviewers.

In the “publish or perish” economy, it’s survival by synthesis.

So closer to an undergraduate project than a grad school thesis?

Pretty much. It’s polished enough to pass for advanced scholarship if you don’t poke too hard, but structurally it’s more akin to a well-executed upper-level survey paper—ambitious in scope, cautious in depth.

He gestures toward big philosophical debates without really committing to any. The text moves like a docent through a museum: “Here we have Descartes, note his influence on Kant; over here, the Enlightenment’s moral optimism, soon to be critiqued by Nietzsche—moving on…”

You can tell he’s read widely, but the apparatus of argument—archival work, textual analysis, theoretical risk—is minimal. It’s competent, not adventurous.

OK, so dodged that bullet. I may still skim it.

Don’t do this to any of my books. 🧐🫠

Freedom: The Chains That Bind Us Together

Black-and-white illustration of robed figures standing in a forest clearing, forming a circle by linking chains between their hands. The figures appear both united and restrained, illuminated by a pale, radiant light that suggests dawn or revelation. The mood is solemn yet transcendent, symbolising Rousseau’s paradox that freedom and constraint are inseparable. The image appears as a parody Magic: The Gathering card titled “Freedom,” subtitled “Enchantment — Social Contract,” with a quote from Jean-Jacques Rousseau: “To renounce liberty is to renounce being a man.” The art captures the tension between community, bondage, and liberation.

Freedom is a word so overused it’s practically anaemic. Everyone wants it; no one agrees on what it means. It’s been weaponised by tyrants and revolutionaries alike, invoked to justify both the breaking of chains and their reforging in a different metal.

Audio: NotebookLM podcast on this topic.

As I write this, I have just finished Erich Fromm’s A Sane Society. Without derailing this post, he cited a scenario – a description of work communities given in All Things Common, by Claire Huchet Bishop – where in post-WW2 France, a group formed a sort of workers’ coöperative – but it was more than that; it was an anarchosyndicalist experiment. As I read it, I had to cringe at the power ‘voluntary’ transfers that immediately got me thinking of Foucault’s biopower – as I often do. Saving this for a separate post.

Black-and-white illustration of robed figures standing in a forest clearing, forming a circle by linking chains between their hands. The figures appear both united and restrained, illuminated by a pale, radiant light that suggests dawn or revelation. The mood is solemn yet transcendent, symbolising Rousseau’s paradox that freedom and constraint are inseparable. The image appears as a parody Magic: The Gathering card titled “Freedom,” subtitled “Enchantment — Social Contract,” with a quote from Jean-Jacques Rousseau: “To renounce liberty is to renounce being a man.” The art captures the tension between community, bondage, and liberation.
Image: Freedom: The Chains That Bind Us Together
Card 006 from the Postmodern Set – Philosophics.blog

This Critical Theory parody card, Freedom, draws its lineage from Jean-Jacques Rousseau, whose paradox still haunts the modern condition: “Man is born free, and everywhere he is in chains.” The card re-enchants that contradiction – an Enchantment – Social Contract that reminds us liberty isn’t a state but a negotiation.

The card reads:

At the beginning of each player’s upkeep, that player may remove a Binding counter from a permanent they control.
Creatures you control can’t be tapped or sacrificed by spells or abilities your opponent controls.

This is Rousseau’s dilemma made mechanical. Freedom is not absolute; it’s procedural. The upkeep represents the maintenance of the social contract—an ongoing renewal, not a one-time event. Every player begins their turn by negotiating what freedom costs. You may remove one Binding counter, but only if you recognise that binding exists.

The flavour text underlines Rousseau’s plea:

“To renounce liberty is to renounce being a man.”

Freedom, for Rousseau, wasn’t about doing whatever one pleased. It was about participating in the moral and civic order that gives action meaning. To exist outside that order is not liberty; it’s anarchy, the tyranny of impulse.

The card, therefore, resists the naïve libertarian reading of freedom as the absence of restraint. It instead depicts freedom as the capacity to act within and through shared constraints.

The art shows a ring of robed figures, hand in hand, their chains forming a circle beneath a clearing sky. It’s a haunting image: freedom through fellowship, bondage through unity. The circle symbolises Rousseau’s idea that true liberty emerges only when individuals subordinate selfish will to the general will – the common interest formed through collective agreement.

Yet there’s also a postmodern irony here: circles can be prisons too. The social contract can emancipate or suffocate, depending on who wrote its terms. The same chains that protect can also bind.

The monochrome aesthetic amplifies the ambiguity – freedom rendered in greyscale, neither utopia nor despair, but the space in between.

Rousseau’s notion of the social contract was revolutionary, but its dissonance still resonates: how can one be free and bound at the same time? He answered that only through the voluntary participation in a collective moral order can humans transcend mere instinct.

We might say that today’s democracies still operate under Freedom (Enchantment – Social Contract). We maintain our rights at the cost of constant negotiation: legal, social, linguistic. Every “Binding counter” removed is the product of civic upkeep. Stop maintaining it, and the enchantment fades.

The card hints at the price of this enchantment: creatures (citizens) can’t be tapped or sacrificed by opponents’ control. In other words, autonomy is secured only when the system prevents external domination. But systems fail, and when they do, the illusion of freedom collapses into coercion.

Rousseau earns a complicated respect in my philosophical canon. He’s not in my top five, but he’s unavoidable. His concept of freedom through the social contract anticipates both modern liberalism and its critique. He believed that genuine liberty required moral community – a notion now eroded by hyper-individualism.

Freedom, as I’ve rendered it here, isn’t celebration. It’s lamentation. The card is about the fragility of the social spell that keeps chaos at bay. We remove one binding at a time, hoping not to unbind ourselves entirely.

The Sane Society, Revisited: Why Work Still Drives Us Mad

4–6 minutes

Erich Fromm’s The Sane Society turns seventy this year, and like a ghost of reason past, it refuses to leave. His target was Capitalism™ – not merely as an economic system, but as a psychic infection. Replace the word factory with Zoom call, and his diagnosis reads like yesterday’s corporate newsletter. We’ve upgraded our machines but not our misery.

Aside from its psychobabble, The Sane Society, published in 1954, reads almost like it could have been written in 2024. I’d go out on a limb and claim it will still be relevant in 2054 – because Capitalism™ and the relationship it creates between humans and machines, and humans and other humans. It’s a divisive ideology. I’ve read a lot of content on employee engagement in the past decade. I’d been exposed to it in my Organisational Behaviour courses in the late ’80s. Things were going to change. We’d plotted a future.

Audio: NotebookLM podcast on this topic.

Only nothing material has changed. We pretended to notice the problem and fix it, but the people reporting the issue and the people in charge did not share a worldview. And the young managers who were taught about the challenge were either not promoted or changed their tune to facilitate their own promotion. Funny how the selection process favours groupthink over diversity of opinion.

Video: Apathetic Office Worker

On balance, most people tend to hate or be otherwise dissatisfied with their jobs. This is nothing new. It was true before Fromm’s book, and it is true now. I published a series of posts on prostitution in 2018 and discovered that escorts had better job satisfaction than the larger population. Let that sink in.

‘…the vast majority of the population work as employees with little skill required, and with almost no chance to develop any particular talents, or to show any outstanding achievements. While the managerial or professional groups have at least considerable interest in achieving something more or less personal, the vast majority sell their physical, or an exceedingly small part of their intellectual capacity to an employer to be used for purposes of profit in which they have no share, for things in which they have no interest, with the only purpose of making a living, and for some chance to satisfy their consumer’s greed.

Dissatisfaction, apathy, boredom, lack of joy and happiness, a sense of futility and a vague feeling that life is meaningless, are the unavoidable results of this situation. This socially patterned syndrome of pathology may not be in the awareness of people; it may be covered by a frantic flight into escape activities, or by a craving for more money, power, prestige. But the weight of the latter motivations is so great only because the alienated person cannot help seeking for such compensations for his inner vacuity, not because these desires are the “natural” or most important incentives for work.

Fromm, ever the optimist, thought alienation might be cured through self-awareness and communal values. The twentieth century politely ignored him, opting instead for mindfulness apps and performance reviews.

I’ve excised the psychobabble, but he continues…

‘But even the data on conscious job satisfaction are rather telling. In a study about job satisfaction on a national scale, satisfaction with and enjoyment of their job was expressed by 85 per cent of the professionals and executives, by 64 per cent of whitecollar people, and by 41 per cent of the factory workers. In another study, we find a similar picture: 86 per cent of the professionals, 74 per cent of the managerial, 42 per cent of the commercial employees, 56 per cent of the skilled, and 48 per cent of the semi-skilled workers expressed satisfaction.

‘We find in these figures a significant discrepancy between professionals and executives on the one hand, workers and clerks on the other. Among the former only a minority is dissatisfied—among the latter, more than half. Regarding the total population, this means, roughly, that over half of the total employed population is consciously dissatisfied with their work, and do not enjoy it. If we consider the unconscious dissatisfaction, the percentage would be considerably higher. Taking the 85 per cent of “satisfied” professionals and executives, we would have to examine how many of them suffer from psychologically determined high blood pressure, ulcers, insomnia, nervous tension and fatigue. Although there are no exact data on this, there can be no doubt that, considering these symptoms, the number of really satisfied persons who enjoy their work would be much smaller than the above figures indicate.

‘As far as factory workers and office clerks are concerned, even the percentage of consciously dissatisfied people is remarkably high. Undoubtedly the number of unconsciously dissatisfied workers and clerks is much higher. This is indicated by several studies which show that neurosis and psychogenic illnesses are the main reasons for absenteeism (the estimates for the presence of neurotic symptoms among factory workers go up to about 50 per cent). Fatigue and high labor turnover are other symptoms of dissatisfaction and resentment.’

In the twenty-first century, job dissatisfaction has increased even more. To me, it’s interesting to consider how many people harken back to the ‘good old days’, yet there is little evidence to support the view. Almost schizophrenically, others look to the promise of the future and technology, yet this is simply another narrative with no basis in fact.

The irony is that we’ve automated everything except fulfilment. Even our dissatisfaction has become efficient – streamlined, quantified, and monetised. Fromm warned that the sickness of society was its sanity. On that front, we’re positively thriving.

Stand by for more sanity to follow…

On Death and Dying

3–4 minutes

Disclaimer: I should be finishing my Language Insufficiency Hypothesis book, yet I am here writing about death and dying. Why? Because I was watching an interview with Neal Schon by Rick Beato. I should have been working on my book then, too. It seems I can write about death more easily than finish a book about the failure of language. Perhaps because death speaks fluently.

I haven’t produced music professionally since the mid-1980s, and I haven’t performed since 2012, yet I am still drawn to its intricacies. My fingers no longer allow me to play much of anything anymore. This is a sort of death. When the body forgets what the mind remembers, that’s a particular kind of death – one language dying while another can’t translate.

As Neal was walking Rick through his equipment and approach to music, I was taken back to a similar place. I wanted to plug into a Fender Twin or a Hi-Watt, a Lexicon 224 or a Cry Baby wah. I still have nightmares thinking of setting up a Floyd Rose.

Video: Rick Beato interviews Neal Schon

But I can’t go back. As for music, I can’t go forward either. I’m at a standstill, but in a regressed position. It’s uncomfortable. It feels a lot like Charlie in Flowers for Algernon. I used to be able to do that. Don’t get me wrong – I am not claiming to be on the level of Neal Schon, a man I remember from his days with Santana, but when you reach a level of proficiency and then lose it, it hurts; it can be devastating.

Audio: NotebookLM podcast on this topic.

I recall being in hospital in 2023 – a physical rehabilitation facility, really – and I found a piano in a vacant common room. Drawn to the instrument, I rolled over my wheelchair and played…nothing. My fingers wouldn’t work. The piano sat there like a relic of my former self. I rolled toward it as though approaching an altar. My fingers hovered, twitched, failed. The sound of nothing has never been so loud. I cried. I cried a lot those days. I was down to 58 kilos – at 182 cm, I weighed in at just over 9 stone. It wasn’t the best of times.

I still feel a certain nostalgia.

And then there are the people I’ve lost along the way – as another Neal reflected on – The Needle and the Damage Done.

Love and art are both acts of repetition. When one ends, the reflex remains – the impulse to reach, to share, to call out. Death doesn’t stop the motion, only the answer.

I’m lucky to have left Delaware. When a girlfriend died in 2020, I remained and connected with another until 2023, when she died, too. From 2020 to 2023, when I was out and about, something might have caught my eye, and I’d reflect on how Carrie might have liked that.

But it was different. It was more like, ‘I should let Carrie know about that,’ only to realise fractions of a second later that she wouldn’t see whatever it was; she couldn’t. And I’d carry on. I didn’t need to repeat this with Sierra. My relocation to Massachusetts solved this challenge – not so many triggers.

I’m not sure how the loss of ‘professional’ music relates to deceased partners, but it does – at least enough for me to make this connexion. Perhaps I’m just connecting arbitrary dots, but I’ll call it nostalgia.

I don’t play, but I still hear it. The song continues without me. Nostalgia is just rhythm without melody. Perhaps all nostalgia is epistemological error – the confusion of past fluency for present meaning.

L’Illusion de la lumière

1–2 minutes

Un court message aujourd’hui.

Je travaille à la traduction de The Illusion of Light : Thinking After the Enlightenment (L’Illusion de la lumière : Penser après les Lumières) en français, avec l’aide de quelques outils linguistiques et d’un peu d’intelligence artificielle. J’ai bon espoir que le processus sera fructueux. Souhaitez-moi bonne chance.

Je dois beaucoup aux penseurs français, d’hier comme d’aujourd’hui. Traduire ce texte est donc, à ma manière, une forme de reconnaissance. Mon plus grand défi sera de préserver un français à la fois contemporain et fidèle à ma voix – moins prosaïque que poétique.
Mes excuses d’avance aux Québécois.

Image: “We have confused the act of exposure with the act of understanding.”

In English, I am translating The Illusion of Light into French, so I’m leaving just this short note today.

I don’t know any other languages well enough to attempt a translation myself, but with a few capable software partners, I’m confident the process will end well.

For the record, I’m using these tools:

  • Reverso — I’ve used it for years and still find it helpful. It provides plenty of contextual examples, which helps ensure I’ve captured the right nuance.
  • ChatGPT — My go-to AI partner; it gets the second pass.
  • Claude — I’m consistently impressed with its suggested amendments. Where Reverso is precise, Claude tends to catch idiomatic usage better.
  • Mistral — It’s French, after all. What can I say? A bit pedantic, perhaps, but another set of virtual eyes can’t hurt—can they?

Whilst I’m sure these tools could manage other languages, I want to be able to evaluate what they’re doing. In French, even if I don’t know a particular word, I can verify it, and I understand the grammar. With other languages, I’d simply be trusting a black box.

Besides, French culture and philosophy have influenced me so deeply that the least I can do is offer something back. As this translation is an overview of my English-language essays, I hope it provides some in-language context.

I know how difficult translated works can be to read, so if I’m overseeing the process, at least there’s one fewer filter between my thoughts and the reader.

Meditations On Nothing: Notes Before Existence

Meditations on Nothing has finally been published after an administrative glitch.

The core of this book consists of six “books” of aphorisms, each book comprising a single page, totalling 24 in all.

Why only 24 pages?

Couldn’t this have been a blog post? An email?

Fair enough, and yes, of course it could have. It could have been six – three sheets, front and back – but I wanted to share in the tradition of the Communist Manifesto by Karl Marx and Friedrich Engels, as well as Thomas Paine’s Common Sense. The content is not similar, but the format is shared.

Honestly, I printed a draft copy for myself on A4 paper, folded it to A5, and stapled it at the spine with a long stapler – sans a fancy cover. Perhaps, I’ll share the source PDF in future.

As I’ve written elsewhere, I was inspired by the aphorisms of Nietzsche, Schopenhauer, Pascale, Debord, and others. To be fair, I disliked Debord’s The Society of the Spectacle, but I was still inspired by it for the two or three things I got from it – each of which slips my mind as I write this.

Why a Companion Guide?

Twenty-four pages – really, only six that matter; why would someone want that?

You got me there, too. No, so Notes Before Existence is not a casual read. It’s logical and coherent, but it’s not standard exposition. It’s meant as a thinking tool. Also, the ideas are supported by those who came before me – Newton’s ‘standing on the shoulders of giants’ quip pertains.

The main body of the book comprises the same six books as Notes Before Existence, each printed on its own verso, opposite a recto page for personal annotation.

Whilst Meditations on Nothing: A Critical Companion does provide supporting context for Notes Before Existence, it doesn’t fully break it down. I expect to provide this context in a more comprehensive volume, both online and offline, primarily on this platform and on YouTube.

I Wonder what’s Next?

I’m putting the final touches on my next project. The Illusion of Light: Thinking after the Enlightenment is a sort of capstone to my Anti-Enlightenment Project. It provides context around this project as well as details about the underlying essays available on Zenodo at no cost.

And so it goes…

What I really came here for is to share the reason this book was hung up in queue. On the surface, everything checked. I uploaded the source files, entered the required metadata, and chose appropriate price points – which, for the record, is $4.99 USD for Notes*.

Other Prices as of 16/10/25

  • UK: £3.99
  • EU: €4.99 (except Belgium, €4.39)
  • Canada: $6.99 (CAD)
  • Australia: $10.99
  • Japan: ¥1000

As it turns out, this publishing business is data-driven, and some of the systems and validation rules, let’s say, are remnants of the 1970s. Some companies are better than others, but in the US, Bowker controls the ISBN numbers. The US is one – if not the only – of the countries to charge for these identifiers, because: Capitalism. Unfortunately, the printers need to access Bowker’s antiquated system to validate the pairing of the ISBN and the publishing organisation.

I publish under Microglyphics, an entity through which I published my first book in 2001. In 2025, I started using Philosophics Press as an imprint for philosophy materials. This created a snag. I had entered Philosophics Press, but it was expecting Microglyphics – even though I’d used Philosophics Press previously. Unfortunately, the error was not thrown on the page where this information had been entered and validated – that was passed – but on the last page, I was informed that something was wrong on that page.

In any case, after a couple of days of trying, I updated the Bowker record (just to be sure) and eventually entered Microglyphics. Voilà. It worked.

Since then, I’ve also secured a second printer and distributor, IngramSpark, so I’m interested to discover what they’re like.

#PSA