
How machine logic infects our tastes - anjalik
http://reallifemag.com/the-domino-effect/
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comicjk
No one is surprised that people in tropical climates like spicy foods, or that
people near the Mediterranean like olive oil while people further north like
butter. People's tastes adapt to what they have. That's a great thing about
us. Now, we're a society with very cheap computing power. It's no surprise
that we grow to like the foods such a society makes.

~~~
posterboy
how is spicy food the only thing the tropic has? I always thought it preserved
the food better.

~~~
comicjk
I didn't mean "what they have" in an exclusive sense. Tropical regions have
access to spices and a reason to use them, as you said, so the people get to
like them more than people elsewhere. Of course they also have foods that are
not spicy.

~~~
posterboy
I was going for an explanation that spicy food was preserved better in the
warm humid climate.

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rdiddly
_Homo sapiens_ the toolmaker. Once you make a tool, you inevitably end up
adapting your "process" (and admittedly that term is tool-oriented in the
extreme, especially to an epicureanist) to fit the tool.

Dmitry Orlov talks about the idea of a "technosphere" (analogous to the
"biosphere"), that is made by us but also seems to have its own will, and "it
tries" to remake us in its own image. Interesting reading:

[https://www.amazon.com/Shrinking-Technosphere-
Technologies-A...](https://www.amazon.com/Shrinking-Technosphere-Technologies-
Autonomy-Self-Sufficiency/dp/0865718385)

~~~
Bakary
The major activities of the individual must directly satisfy his own creative
and emotional impulses, must always be something more than means to an end.
The great cultural fallacy of industrialism, as developed up to the present
time, is that in harnessing machines to our uses it has not known how to avoid
the harnessing of the majority of mankind to its machines.

The telephone girl who lends her capacities, during the greater part of the
living day, to the manipulation of a technical routine that has an eventually
high efficiency value but that answers to no spiritual needs of her own is an
appalling sacrifice to civilisation. As a solution of the problem of culture
she is a failure — the more dismal the greater her natural endowment. As with
the telephone girl, so, it is to be feared, with the great majority of us,
slave-stokers to fires that burn for demons we would destroy, were it not that
they appear in the guise of our benefactors.

The American Indian who solves the economic problem with salmon-spear and
rabbit-snare operates on a relatively low level of civilisation, but he
represents an incomparably higher solution than our telephone girl of the
questions that culture has to ask of economics. There is here no question of
the immediate utility, of the effective directness, of economic effort, nor of
any sentimentalizing regrets as to the passing of the "natural man."

The Indian's salmon-spearing is a culturally higher type of activity than that
of the telephone girl or mill hand simply because there is normally no sense
of spiritual frustration during its prosecution, no feeling of subservience to
tyrannous yet largely inchoate demands, because it works in naturally with all
the rest of the Indian's activities instead of standing out as a desert patch
of merely economic effort in the whole of life.

A genuine culture cannot be defined as a sum of abstractly desirable ends, as
a mechanism. It must be looked upon as a sturdy plant growth, each remotest
leaf and twig of which is organically fed by the sap at the core. And this
growth is not here meant as a metaphor for the group only; it is meant to
apply as well to the individual.

A culture that does not build itself out of the central interests and desires
of its bearers, that works from general ends to the individual, is an external
culture. The word "external," which is so often instinctively chosen to
describe such a culture, is well chosen. The genuine culture is internal, it
works from the individual to ends.

-Edward Sapir

