It was the most connected, open, amazing experience. And it pulls into the real world, kind o like, i went to whole foods to order a slice of pitza, and i was so i felt so connected to the guy making the petza. He was having, looked like he was having a bad day, that he could feel that energy. I mean, thirte was like this non verbal communication that happens. And he just gave me the biggest slices, like a thanks. Thank youitis crazy, stupid, intangible stuff that sounds woo woo, but it's absolutely real. So that's why i ask like, how important is that sort of technology? O know? So

it's critical, and it's not like you because

we've lost it to some degree, totally.

Am it's necessary, but it's not sufficient. We were to still be making physical tect that is also conditioning human psyche and values and conferring power, that was doing the opposite, but with expediential, tec influence scale. So we have to be designing the tect differently. On

the physical side,

a, designing the incentive systems and the deterrent systems differently, and working at the purely psycho spiritual, cognative culture level. And so if you think about, like the way marvin harris talked about society, or any civilization being a function of three interacting things. You have an empa structure, a social structure and a superstructure. The empa structure is a the physical te that mediates our physical needs and relationship with the physical world. So water, food, transportation, production, waste manget, all that kind of stuff. The and obviously all all of the technos sere. The social system is basically the collective agreement field. So government, law, economics. The superstructure isnlike culture. It's like, what is the good life that we're ordinating towards? What is the existential reason for any of it? What is the ethical basis? And so we can see that religion has become pretty hollowed out. We can see that patriotism, that most of the things that bound some one to more than themselves and maybe just their immediate family, are pretty hollowed out, am. And they're replaced with it. You know, you talk about kind of the quasi religions, that are where people have some kind of tribal identity that feels like it's associated to some preventing the rapture and making some kind of better am heaven on earth, or whatever possible. But they're shity religions. Iht like the new ones are like, fairly poorly designed for thete purposesri batam. Well,

while harris argued that

impa structure drives changes in social structure and superstructure, there are other social philosophers who will argue why each one has causal erros pointing in the other direction. Hat's all true. So what we could say is how to make a fundamentally valuable civilization requires a certain amount of changes in all three simultaneously that lead to a virtuous process. Now, my social systems, let's just go it and take government as a basis, or, you know, governing institutions. Ause the market will create a bunch of incentives, butthe it'll have incentives to do some things to suck for the whole, which is why we have the idea of rule of law, that we can collectively say, now, we don't want to cut all the trees down. We want national forests, or we don't want um organ markets, or whatever it is, so we'll make a law around that thing. And then we'll give something like monopoly of violence to be able to enshrine rule of law and due enforcement. So that's able to basically bind market and tack. It's not any more, right? It's been hollowed out in the way where it really can't. And that's important. But if that is not derived of that social structure that is designed to guide the empha structure and the power of it. If that social structure isn't derived from the superstructure, right, which is that the consent of the govern is where the power of the government comes from, that it is a government of for and by a comprehensively educated citizenry, then it will be authoritarian. And so either you don't get institutions that can manage the complexity, and you get catastrophes, or you do get institutions that can manage the complexity, and they create order through imposition, and they're oppressive. So you either get catastrophes on one side or distopias on the other,

or you have to actually

a culture that is developing the capacity to make sense of the world individually and together, to meaning make the world individually and together, to be able to do choice making individually, together, so that a comprehensively educated, informed, capable of post cynical good faith communication, population engaging with each other, can create and oversight and watch dog institutions that have the capacity to engage and bind the technology so that we are safe stewards for the power of expidential technology.