Jack Nicas for The Times:
They all tell a similar story: They ran apps that helped people limit the time they and their children spent on iPhones. Then Apple created its own screen-time tracker. And then Apple made staying in business very, very difficult.
Over the past year, Apple has removed or restricted at least 11 of the 17 most downloaded screen-time and parental-control apps, according to an analysis by The New York Times and Sensor Tower, an app-data firm. Apple has also clamped down on a number of lesser-known apps…
Some app makers with thousands of paying customers have shut down. Most others say their futures are in jeopardy. “They yanked us out of the blue with no warning,” said Amir Moussavian, chief executive of OurPact, the top parental-control iPhone app, with more than three million downloads. In February, Apple pulled the app, which accounted for 80 percent of OurPact’s revenue, from its App Store.
“They are systematically killing the industry,” Mr. Moussavian said.
This is the Facebook-y-est, YouTube-y-est move from Apple so far.
James Fallows writing for The Atlantic in 1996:
The limited curiosity that elite reporters display in their questions is also evident in the stories they write once they have received answers. They are interested mainly in pure politics and can be coerced into examining the substance of an issue only as a last resort. The subtle but sure result is a stream of daily messages that the real meaning of public life is the struggle of Bob Dole against Newt Gingrich against Bill Clinton, rather than our collective efforts to solve collective problems.
The natural instinct of newspapers and TV is to present every public issue as if its “real” meaning were political in the meanest and narrowest sense of that term—the attempt by parties and candidates to gain an advantage over their rivals.
Daniel Hertz for City Lab:
In other words, possibly the only thing worse than a world in which homeownership doesn’t work as a wealth-building tool is a world in which it does work as a wealth-building tool.
This also means that the two stated pillars of American housing policy — homeownership as wealth-building and housing affordability — are fundamentally at odds.
I think that Hertz has it backwards; people are in fact better off when home ownership builds wealth. Nevertheless, the thesis that housing policy mandates are contradictory is incredibly insightful.
Armin Rosen for City Journal:1
In Lagos… nothing is guaranteed. Everything is relative. Your yellow cab could be driven by a drug dealer, or it could be driven by a banker who wants another income. You just don’t know.
Poverty, confusion, and moral fluidity haven’t stopped Lagos from achieving global prominence. Maybe an all-pervading looseness has even been a source of the city’s growth, since it has expanded with a velocity that prudent planning would avoid. Lagos is now West Africa’s economic and cultural hub, as well as perhaps the continent’s largest city, depending on which population figures one accepts. By most accounts, Lagos has twice as many people as London, along with a GDP greater than all but six African states. In its successes and failures, the city offers a cautionary preview of where an urbanizing developing world is hurtling.
Much more in the full piece. This profile of one of the world’s most overwhelming cities reminded me of of another quote I read a couple of years back: “Lagos is chaos theory made flesh and concrete.”
When I lived and worked in Mexico City, we were astounded to discover that its population was growing by 500 people a day. As a church planter, that meant that a new church of 500 needed to be launched every single day to reach only the new arrivals — never mind the city’s extant millions. According to this City Journal profile, Lagos has four times Mexico City’s number pouring in: 2000 people every day. That’s 730,000 new arrivals a year, more than the entire population of Washington D.C.2
There has been, perhaps, no other city in history with this kind of population growth. It makes me all the more thankful that we get to know and serve Femi and Tosin Osunnuyi and their work to establish a new church in Lagos.
After all, like the above article also states, “the world is sure to look more like Lagos in the coming decades.” In other words, we have work to do. As the world becomes more urban, so must the church.
Great Newsweek (remember that?) article from 1995 on all the ways the Internet is an overblown fad.
Unsurprisingly, the author got so much wrong:
Visionaries see a future of telecommuting workers, interactive libraries and multimedia classrooms. They speak of electronic town meetings and virtual communities. Commerce and business will shift from offices and malls to networks and modems. And the freedom of digital networks will make government more democratic.
Baloney. Do our computer pundits lack all common sense? The truth is no online database will replace your daily newspaper, no CD-ROM can take the place of a competent teacher and no computer network will change the way government works.
Yet, other things he got so, so right:
What’s missing from this electronic wonderland? Human contact. Discount the fawning techno-burble about virtual communities. Computers and networks isolate us from one another. A network chat line is a limp substitute for meeting friends over coffee. No interactive multimedia display comes close to the excitement of a live concert. And who’d prefer cybersex to the real thing? While the Internet beckons brightly, seductively flashing an icon of knowledge-as-power, this nonplace lures us to surrender our time on earth. A poor substitute it is, this virtual reality where frustration is legion and where—in the holy names of Education and Progress—important aspects of human interactions are relentlessly devalued.
Nat Eliason on “the destructive switch from search to social:”
You don’t go to Facebook, Reddit, Twitter, or Instagram because you’re looking for something, rather, you want to see what it has found for you.
On the Internet in 2006, you were focused on pulling out what you wanted. Unless you were reading the news, whatever you read was something you had sought out. But now, most of your information is pushed onto you. You no longer enter the Internet the way you would a public library, where you browse and pick out what you want to read in peace, it’s more like the Las Vegas strip, where you’re bombarded with demands for your attention and need not exert any effort to be entertained.
–Liv, age 11
Alan Jacobs in The Guardian:
To increase your temporal bandwidth in the direction of the past is to make yourself less vulnerable to the cruelties of, for example, descending in wrath on a young woman whose clothing you disapprove of, or firing an employee because of a tweet you didn’t take time to understand. You realize that you need not obey the impulses of this moment — which, it seems safe to say, tend not to produce a tranquil mind.
The social media ecosystem is designed to generate constant, instantaneous responses to the provocations of Now.
Another benefit of reflecting on the past is awareness of the ways that actions in one moment reverberate into the future. You see that some decisions that seemed trivial when they were made proved immensely important, while others which seemed world-transforming quickly sank into insignificance. The “tenuous” self, sensitive only to the needs of This Instant, always believes — often incorrectly — that the present is infinitely consequential.
One of the Best of 2018 (so far). Cogent, convicting, and deeply relevant. And I love that it was published in The Guardian newspaper.
[A] potent question: “What force shall represent the future in the present?” In other words, what laws and norms will embody our care for those who come after us, including those already here and those yet to be born? But this is a question that we cannot ask if our thoughts are imprisoned by the stimulation of what rolls across our Twitter and Facebook feeds.
Tim Cook in an interview with David Rubenstein:
I realized that if couldn’t get something done, I could just go to the nearest mirror, and look at it, and that was the reason.
This might be my favorite Cook interview that I’ve yet seen or read.
This mental habit is closely related to what we now call “wokeness.” In an older frame of mind, you try to perceive the size of a problem objectively, and then you propose a solution, which might either be radical or moderate, conservative or liberal. You were judged primarily by the nature of your proposal.
But wokeness jams together the perceiving and the proposing. In fact, wokeness puts more emphasis on how you perceive a situation — how woke you are to what is wrong — than what exactly you plan to do about it. To be woke is to understand the full injustice.
There is no measure or moderation to wokeness. It’s always good to be more woke. It’s always good to see injustice in maximalist terms. To point to any mitigating factors in the environment is to be naïve, childish, a co-opted part of the status quo.
If “being woke” is little more than another term for outrage or indignation, then I think that Brooks is right about woke movement’s inability to produce progress. Also, I especially like how Brooks shows that wokeness isn’t limited to the political left; any group can have its own trigger words and safe spaces.
However, Eric Mason suggests an alternative: “redeeming” wokeness from a mere “urban colloquialism” to something deeply connected to God’s mission in the world:
Woke is an urban colloquialism used by black nationalists and those who are in the Black Consciousness movement, of “being woke,” in the sense of the systemic sociological, economic, and comprehensive disenfranchisement of African Americans.
But I love the Bible when it says, “Redeem the time for the day is evil.” I believe that there are so many things in our world that are redeemable, and one of those items… is this word “woke.” The greatest woke passage in the Bible is Ephesians chapter 5, when Paul says, “Awake sleeper and rise from the dead and Christ will shine upon you…”
I believe that the “wokest” — if that’s a word — people on the planet should be believers, cross-ethnically around the globe. And this wokeness is not merely centered on sociology, on economics, on geography, on psychosis, and all of those different things — which are all important for the gospel to influence. But I believe that wokeness [has to do with God’s] goal based on Romans 8:29… “to conform us to the image of Jesus Christ.” And in this disposition of conformity, wokeness should not only awaken to the issues in our context as it relates to race and injustice, but to anything that is exalting itself against the knowledge of Christ that needs to be torn down and decimated.
Christianity Today’s “Quick to Listen” podcast has an episode on Jordan Peterson:
He’s a Canadian psychology professor. A YouTube star. A bestselling author. He’s Jordan Peterson. Here’s how New York Times columnist David Brooks describes him: “In his videos, he analyzes classic and biblical texts, he eviscerates identity politics and political correctness and, most important, he delivers stern fatherly lectures to young men on how to be honorable, upright and self-disciplined — how to grow up and take responsibility for their own lives.” Despite his success, Peterson is an increasingly polarizing figure.
Like millions of others, I first came across Peterson from this interview earlier this year.
David Frum for The Atlantic:
Here’s something to bear in mind: During Soviet times, the communist authorities expressed themselves in operatically vehement language. Non-communists were denigrated as hyenas, jackals, vultures, and other disgusting animals; as bandits, fascists, Nazis, and other enemies of humanity.
In response, Soviet dissenters developed their own language: factually precise, emotionally restrained.
The article unsurprisingly uses Trump as a case study, but the principle of decency as the antidote to vitriolic outburst applies to much more than contemporary national politics.
Emily Badger for the NYT:
For $1,200 a month, Patricia Torres and her family were renting a bedroom, a share of time in the bathroom, one vegetable drawer and one shelf in the fridge, and two cupboards over the stove. They rented not so much a home as a fraction of one…
…San Francisco’s housing crisis had meant living without essential elements of home. A large affordable housing development rising downtown promised what they did not have: 95 complete homes, one-, two- and three-bedroom apartments with privacy, a sense of peace, a place to cook.
Andrew Wilson posted an excerpt from sociologists Bradley Campbell and Jason Manning on Think Theology:
The combination of high sensitivity with dependence on others encourages people to emphasize or exaggerate the severity of offenses. There’s a corresponding tendency to emphasize one’s degree of victimization, one’s vulnerability to harm, and one’s need for assistance and protection. People who air grievances are likely to appeal to such concepts as disadvantage, marginality, or trauma, while casting the conflict as a matter of oppression.
The result is that this culture also emphasizes a particular source of moral worth: victimhood. Victim identities are deserving of special care and deference. Contrariwise, the privileged are morally suspect if not deserving of outright contempt. Privilege is to victimhood as cowardice is to honor.
There has been quite a bit about this phenomenon over the past few years, especially in American universities.1 Overall, I tend to agree with what Campbell and Manning are observing here, particularly on victimhood as a new kind of “status.”
In some ways, this reminds me of the “busy” phenomenon: people say that they don’t like to be busy, yet they are quick to cite how busy they are because there is a certain status to it. There is indeed something like this going on with victimhood, but I wouldn’t attribute the word “culture” to it (yet) for two reasons: 1) unlike honor and dignity, victimhood is not the predominant paradigm by which the majority of westerners make their daily decisions, and 2) because calling it “victimhood culture” only perpetuates, well, the victimhood phenomenon. To the very bloc that would most benefit from a less tribal worldview, it is a term that is argumentative rather than persuasive.
Louis Scheepers, a friend and colleague, writing about the water crisis in Cape Town:
Since 2015 Cape Town and its surrounding area have experienced the worst drought in over a century. As rainfall decreased, dam levels slowly started falling. The demand for water increased significantly as the population grew from 2.4 million in 1995 to an estimated 4.3 million in 2018….
If Day Zero comes, I do not know how a city of this size will respond. Will people help each other or trample each other? I hope we will not find out! I pray that despite grave weather predictions, God will continue to send rain to fill our dams. However, my biggest prayer is that he will fill the empty spiritual dams in people’s lives, that people will seek God in this crisis and that Cape Town will turn to God, who is capable of doing much more than we can ask or imagine.
Short film by Anthony Pellino:
Carl Trueman lecture on “unacknowledged legislators: from William Wordsworth to Kim Kardashian:”
Christians tend to do one of two things when faced with a challenge to their faith: They either focus on the presenting symptom and fail to see that symptom is resting on deeper wider causes. Or they look to a general cause of such universality — typically sin — that it helps explain everything in general and nothing in particular.
….I’m going to argue that today’s sexual identity politics rests upon a number of assumptions about what it means to be human which are now deeply embedded in our culture, and these are: 1) that morality is a matter of emotional reactions or sentiments, 2) that those who can provoke these emotional reactions are those who determine our culture’s ethical norms, 3) that identity is now understood in psychological terms, 4) that sex is central to what it means to be free and fulfilled, 5) that oppression has come to be understood as a psychological category, and 6) that politics, technology, and the commercial entertainment industry all play key roles. That’s a tall order for a 45-minute presentation, but I’m going to attempt it. I promise you we will find a pathway from William Wordsworth to the wife of Kanye West — surely the very definition of a road to nowhere.
Church planter (and colleague of mine at Orchard Group) Jordan Rice on preaching that connects:
I would define contextualization as using the gospel to answer the questions that people actually have—to approach a text first seeking Biblical truth and a commitment to what God has revealed to us in scripture; then, answering the questions that people actually are asking in this present time.
Take, for example, a text about Jesus and the leper. It’s a great theological truth that Jesus became unclean so that we can become clean, or that Jesus would touch the untouchable. Those are great theological truths. But no one is asking questions about leprosy because it’s a foreign concept to us. Contextualizing that passage is answering the question, “What makes you feel unclean? What would make you feel like you’re not touchable, like God doesn’t want to come near you?”
page 1 of 49 · Older →