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- Music and audio that is generated wholly or in substantial part by AI is not permitted on Bandcamp.
- Any use of AI tools to impersonate other artists or styles is strictly prohibited in accordance with our existing policies prohibiting impersonation and intellectual property infringement.
States struggled to work out their role in these rapidly changing systems. Private mail presented different problems: should couriers working for state-funded postal services be allowed to carry post on behalf of paying customers? For the states that underwrote postal systems, this was risky – it increased the risk of robbery since private mail often included money and valuables – yet attractive: an efficient postal service subsidised by private clients would be less of a drain on state resources. Controlling the carriers of private mail also made surveillance simpler. As time went on, the price of sending a private letter fell, so that more ordinary people were involved in the flow of mail and news: ‘What had started as a state privilege had become a preferred public service.’ Crucially, by the second half of the 17th century, the postal stagecoach had become the essential vehicle of European travel, carrying passengers at the same speed as it delivered the mail. The machinery of the post – its itineraries and printed guides, inns as relay stations, couriers with local knowledge – adapted seamlessly to facilitate a new era of tourism and would form the backbone of the Grand Tour. The infrastructure of posts and couriers that served states and merchants laid the foundations for a revolution in communications.
My friend and colleague Elizabeth Corey:
If there’s anything that could shake the confidence of the conservative warrior, it might be to consider what he’s sacrificing. I would put the question this way: what have you given up in fighting your political battles, in making your shocking and polemical arguments? Have you been calm and open toward your family, receptive toward the people who live alongside you, devoted to your students? Or has your soul changed, such that you no longer speak to old friends or write them off as traitors? Fighting can corrupt the soul. Nobody can be in Ithaka and Troy at the same time. And while you’re in Troy, Ithaka may well be crumbling — especially if nobody is there to tend it.
My disposition is fundamentally conservative, in that I am grateful for the cultural, spiritual, and artistic inheritance I have received and wish to preserve it, contribute to it, and transmit it to later generations. Even my increasing commitment to anarchism arises from my belief that anarchist practices best enable conservation. And like Elizabeth I lament that so many people nowadays call themselves conservatives when they have absolutely zero interest in conserving anything. They’re all fighting like madmen at Troy and have utterly forgotten Ithaka. It’s war for war’s sake.
If you do not believe that it is possible for someone’s life to be changed by reading and thinking together then I wish you well, but I do not think we are in the same profession and I am not sure we’re on the same side. I can tell you that some years ago now, a young man who was still a convinced atheist read Augustine’s Confessions and found in its pages an account of evil and responsibility that overturned his entire moral picture of the world. That same young man took in Plato and Machiavelli and Hegel and Marx in great gulps the following year and felt like he had fewer and fewer solid places to stand but a much better sense of where he was. He was fortunate enough to know other young men and women who felt the same way around the same time, and their late-night conversations (including several genuine toga-clad symposia) changed how they all saw the world and one another. This story is mine; it also looks a lot like the stories of a lot of people who’ve seen that it’s possible to teach and learn in a way that does not speak to making a living but simply to living.
Generative AI sabotages the proof-of-work function by introducing a category of texts that take more effort to read than they did to write. This dynamic creates an imbalance that’s common to bad etiquette: It asks other people to work harder so one person can work — or think, or care — less. My friend who tutors high-school students sends weekly progress updates to their parents; one parent replied with a 3,000-word email that included section headings, bolded his son’s name each time it appeared, and otherwise bore the hallmarks of ChatGPT. It almost certainly took seconds to generate but minutes to read. As breaches of etiquette go, where this asymmetric email falls is hard to say; I would put it somewhere between telling a pointless story about your childhood and using your phone’s speaker on an airplane. The message it sent, though, was clear: My friend’s client wanted the relational benefits of a substantial reply but didn’t care enough to write one himself.
One of the phrases I have been kicking around lately is “The Great Forgetting”: a hunch that in embracing AI, as an extension both of our capacity to remember and of our heuristic faculties in retrieving and arranging what is remembered, we run the risk of allowing faculties to wither that are in fact central to our capacity to think. (I made this case, and also that it is unevenly distributed across social classes, recently in the New York Times.) Building on these themes, my working hypothesis is that at least at the collective level AI is survivable, but only provided we counterbalance this effect by deliberately cultivating our human faculty for memory, as distinct from the digital kind.
Again: everybody knows. And 98% of us will simply do whatever their tech overlords want them to do. So the only question remaining is: What will the other 2% do?
Me: “From the fall of 2011, when I first stared watching the Premier League regularly and intently, I had what might truly be called an object in fandom: to see Arsenal become champions of the the league.”
Music producer Joe Boyd:
Most music recorded today is created by performers – or operators – sitting beside the engineer; it passes directly on to a hard disk rather than reverberating in the air to be captured by microphones. As a result, the ‘studio’ room itself is often shrunk to a modest space for vocalists or single instruments. The ideal acoustic is now a dead one: digital reverb can supposedly synthesize any atmosphere from Madison Square Garden to your bathroom. In the quest for the perfect track, each part is added separately so that any mistakes can be easily corrected; inflexible rhythms are generated by a machine. Musicians in the sixties were still recording a large part of each track playing together in the same room at the same time, maintaining at least some of the excitement of a live performance, with vocals and solos usually added later. Rhythm sections breathed with the other musicians, accenting and retarding the beat as mood dictated. The acoustics of different studios varied widely, as did the styles of engineering and production. Computers theoretically let musicians and producers choose from an endless palate of varied sounds, but modern digital recordings are far more monochromatically similar to each other than were older analogue tracks.
Dietrich Bonhoeffer, “Thoughts on the Day of the Baptism of Dietrich Wilhelm Rüdiger Bethge,” May 1944:
We thought we could make our way in life with reason and justice, and when both failed, we felt that we were at the end of our tether. We have constantly exaggerated the importance of reason and justice in the course of history. You, who are growing up in a world war which ninety per cent of mankind did not want, but for which they have to risk losing their goods and their lives, are learning from childhood that the world is controlled by forces against which reason can do nothing; and so you will be able to cope with those forces more successfully. In our lives the ‘enemy’ did not really exist. You know that you have enemies and friends, and you know what they can mean in your life. You are learning very early in life ways (which we did not know) of fighting an enemy, and also the value of unreserved trust in a friend. ‘Has not man a hard service upon earth?’ (Job 7.1). ‘Blessed be the Lord, my rock, who trains my hands for war, and my fingers for battle; my rock and my fortress, my stronghold and my deliverer, my shield and he in whom I take refuge’ (Ps. 144.1f). ‘There is a friend who sticks closer than a brother’ (Prov. 18.24).
GOD standeth in the congregation of the mighty; he judgeth among the gods.
How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Defend the poor and fatherless: do justice to the afflicted and needy.
Deliver the poor and needy: rid them out of the hand of the wicked.
They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
I have said, Ye are gods; and all of you are children of the most High.
But ye shall die like men, and fall like one of the princes.
Arise, O God, judge the earth: for thou shalt inherit all nations.
Julian Lage’s new album Scenes from Above is FAB. Maybe his best record yet — adding John Medeski to his trio was a genius move. ♫
I joked last week that it would make more sense if we found out that the team behind redesigning the UI for MacOS 26 Tahoe was hired by Meta not a month ago, but an entire year ago, and secretly sabotaged their work to make the Mac look clownish and amateur. More and more I’m wondering if the joke’s on us and it actually happened that way. It’s like MacOS, once the crown jewel of computer human interface design, has been vandalized.
Listening to Joni Mitchell’s 1974 album Miles of Aisles on the remastered vinyl released by Acoustic Sounds. A wonderful record, and performed by Joni and her band at a level of musicianship that’s pretty much unimaginable today. ♫
It was late, the end of an exhausting term at a public university in the Midwest. I logged into our learning-management system (LMS) to answer a routine student email. The gradebook — rows and columns I had populated myself — should have been familiar. But one number was wrong.
A student who had failed my course after submitting a final exam composed almost entirely of AI-generated text now showed as having passed. The F I had entered, following my syllabus and the university’s academic integrity policy, had become a D. […]
Once I understood what had happened to my grades, I did what professors are supposed to do. I raised the matter internally. I tried to work through existing channels. I invoked the language of policy, accreditation, and Title IV compliance. I was told, politely, that the system was working as intended.
Wow.
On the topic of my previous post, here’s Thomas Mann, from Reflections of a Nonpolitical Man (1918):
I do not think that it is the essence and duty of the writer to join “with great fanfare” the main direction the culture is taking at the moment. I do not think and cannot from my very nature think that it is natural and necessary for the writer to support a development in a completely positive way by direct, credulous-enthusiastic advocacy — as a solid knight of the times, without scruple and doubt, with straightforward intentions and an unbroken determination and spirit for it, his god. On the contrary, authorship itself has always seemed to me to be a witness to and an expression of ambivalence, of here and there, of yes and no, of two souls in one breast, of an annoying richness in inner conflicts, antitheses, and contradictions.
Robert Alter, from the Preface to his translation of the Hebrew Bible:
Literature in general, and the narrative prose of the Hebrew Bible in particular, cultivates certain profound and haunting enigmas, delights in leaving its audiences guessing about motives and connections, and, above all, loves to set ambiguities of word choice and image against one another in an endless interplay that resists neat resolution. In polar contrast, the impulse of the philologist is — here a barbarous term nicely catches the tenor of the activity — “to disambiguate” the terms of the text. The general result when applied to translation is to reduce, simplify, and denature the Bible. These unfortunate consequences are all the more pronounced when the philologist, however acutely trained in that discipline, has an underdeveloped sense of literary diction, rhythm, and the uses of figurative language; and that, alas, is often the case in an era in which literary culture is not widely disseminated even among the technically educated. […]
Modern translators, in their zeal to uncover the meanings of the biblical text for the instruction of a modern readership, frequently lose sight of how the text intimates its meanings — the distinctive, artfully deployed features of ancient Hebrew prose and poetry that are the instruments for the articulation of all meaning, message, insight, and vision.
Sometimes I feel that our entire media environment is about disambiguating the intrinsically ambiguous. When Eliot’s bird said “human kind / Cannot bear very much reality” it could have substituted “ambiguity” for “reality.”
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Emily Carr, Among the Trees, 1936, oil on canvas. Collection of the Vancouver Art Gallery
Woodrow Hartzog & Jessica M. Silbey:
AI systems are built to function in ways that degrade and are likely to destroy our crucial civic institutions. The affordances of AI systems have the effect of eroding expertise, short-circuiting decision-making, and isolating people from each other. These systems are anathema to the kind of evolution, transparency, cooperation, and accountability that give vital institutions their purpose and sustainability. In short, current AI systems are a death sentence for civic institutions, and we should treat them as such.
Our guidelines for generative AI in music and audio are as follows:
Resistance is not futile; it is necessary. Some people understand that.
From an essay in Persuasion: “So here is our suggestion: Professors should actually teach the scholarly controversies on the issues that most divide them, and they should advertise their success at opening their classrooms to dissenting perspectives.” For academic humanists of my generation, what’s odd and funny and slightly disorienting is how many of the debates we’re having today simply repeat the ones we had in the late 80s and early 90s. For example: Gerald Graff’s essay “Teach the Conflicts” appeared in 1990, and was expanded into a very smart book that was widely discussed at the time. But the authors of the Persuasion essay appear not to know that history.
It’s no mystery why professional musicians are having so much trouble making a living through our primary work. Recorded music is dominated by streaming - on its most recent report, the RIAA calculates that streaming accounts for 84% of all recorded music revenue. And streaming is directing all its revenue to 12% of tracks.
Speaking as someone from that rarified 12%, the actual numbers we receive are absurd in any case — Spotify’s average payout to record labels is $0.003 per stream, gross. That fraction is then divided up, with artists receiving anything from 15% of it ($0.00045) to a maximum of 50% ($0.0015). Or, if they are fortunate enough to own their own masters — as my bands do, and Taylor Swift does — we get the whole ball of wax, 1/3 of a penny per stream to share among all those who contribute to the music. That’s $3,000 per 1,000,000 streams. Good luck.