Thinking Against the Spectacle: How the Attention Crisis, Political Performance, and Tech Geopolitics Threaten the Public Good

From the Open Culture Blog.

The newsletter snippets from Monocle, Semafor, ArtNews, TLDR, Rest of World, UBS Insights and the Economist from August 11-13, 2025, present a kaleidoscopic view of contemporary global affairs, blending opinion pieces, cultural critiques, geopolitical briefs, and business forecasts into a tapestry that mirrors the fragmented, interconnected nature of late modernity. Drawing from diverse locales—ancient Athens to modern Bangkok, Copenhagen's harbors to Ukraine's frontlines—these vignettes underscore persistent tensions between distraction and reflection, nationalism and environmental stewardship, economic innovation and policy disruptions, and artistic expression amid social controversy.

Analytically, they reveal causal interrelations: for instance, how technological distractions exacerbate social inequalities (as in the culture piece on thinking), while policy decisions like media funding cuts amplify misinformation, feeding into broader geopolitical instabilities. Theoretically, this aligns with Marshall McLuhan's notion of the "global village," where media technologies collapse distances but intensify conflicts (McLuhan, 1964, p. 31: "The medium is the message").

The newsletter fragments under examination reveal a particularly urgent intersection of technological alienation and cultural representation that demands sustained philosophical inquiry. Both articulate profound anxieties about modern subjectivity—the first through its diagnosis of digital fragmentation as epistemological crisis, the second through its examination of how public art becomes a contested site for cultural meaning-making. Together, these texts illuminate the broader phenomenological transformation of how we inhabit the world under conditions of technological mediation and cultural democratization.

The newsletter fragments read like a compact atlas of late-liberal anxieties: attention and leisure; mediated publics and their erosion; the visual politics of national belonging; the dilemmas of conspicuous consumption and design; and the geopolitical–technological entanglements of tariffs, chips and talent flows. Rather than summarise each item in turn, I pursue three linked moves: (1) identify the recurring structures that knit disparate pieces together (attention economies, public-good decay, and spectacle); (2) trace causal levers that make those structures persistent (market incentives, political opportunity, infrastructural lock-in); and (3) suggest modest conceptual and policy reframings implied by the reportage.

The lament about "phones, apps and selfies" keeping us "distracted and prevent[ing] us from thinking" resonates with a substantial body of critical scholarship documenting the cognitive and existential implications of digital culture. Nicholas Carr's influential analysis in The Shallows: What the Internet Is Doing to Our Brains provides crucial neuroplasticity research demonstrating that "as we train our brains to take in information very, very quickly in a very interrupted, distracted way... we are not exercising those parts of our brain that are involved in deep concentration, deep attentiveness, things like contemplation and reflection". This neurological reconfiguration represents more than mere efficiency loss—it constitutes what we might call, following Martin Heidegger's critique of technological thinking, an ontological transformation of human dwelling.npr+1

Contemporary empirical research supports these phenomenological concerns with quantitative precision. Studies reveal that adolescents who spend more than three hours daily on social media experience twice the likelihood of mental health challenges compared to those with lower usage patterns. More significantly, recent research utilizing experience sampling methodology found that 77% of adolescents experience social media-related distraction, with the between-person association of social media use with distraction explaining 23% of variance. The implications extend beyond individual psychology to fundamental questions of attention as a social resource and democratic prerequisite.ijisrt+1

The theoretical framework developed by attention economists reveals that digital platforms employ what scholars term "adversarial inference"—algorithmic systems that "build up models of users in order to keep them scrolling". This represents a profound departure from earlier media forms, as platforms contain "limitless sources of novelty" that can be navigated through "very simple and effortless motor movements" and offer "action possibilities everywhere and anytime independent of place or context". Such structural features render obsolete traditional concepts of voluntary attention regulation.academic.oup

Research demonstrates that disparities in responding to digital distraction correlate with socioeconomic background factors, creating what Anna Hartford and Dan J. Stein conceptualize as "attentional harms" that "threaten fair equality of opportunity". The most privileged users can invest in "site-blocking software, ad-blocking software, apps that generate screen time alerts, or devices that disable one's internet connection for certain hours" , while those lacking such resources remain vulnerable to what amounts to systematic cognitive extraction.pmc.ncbi.nlm.nih

This analysis connects directly to Guy Debord's prescient theorization of the "Society of the Spectacle," where "all that was once directly lived has receded into a representation". Contemporary digital platforms represent an intensification of spectacular logic, creating what Debord would recognize as an "integrated spectacle" where "the spectacle is mixed into all reality and irradiates it". The result is not merely distraction but fundamental alienation from what Heidegger termed authentic temporality—the capacity for sustained engagement with being itself.anticapitalistresistance

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Tom Hodgkinson’s essay — “thinking has always been a luxury” — performs two rhetorical tasks at once: it registers a familiar lament about digital distraction and it reminds readers that contemplative time has long been socially stratified (Hodgkinson, 2025). The piece insists that Socratic leisure was not a universal entitlement but a class-conditioned practice and that modern technologies have accelerated attention-scarcity for many while the privileged still purchase it back (e.g., parental controls, curated schooling).

Seen sociologically, Hodgkinson’s claim is consonant with Bourdieu’s argument that cultural practices (including “time to think”) are conditioned by class dispositions and resources: leisure is a form of cultural capital that reproduces distance between those who can afford reflection and those who must perform continual economic reproduction (Bourdieu, 1984). Politically, Hannah Arendt’s insistence that thinking guards against the banality of evil remains instructive: the capacity to reflect is not only private pleasure but civic immunisation against facile obedience (Arendt, 1963). Hodgkinson’s paean therefore should be read as both cultural diagnosis and (implicitly) a civic warning: unequal attention is an inequality with democratic consequences.

Policy implications follow almost mechanically. If contemplative capacity is unequally distributed, interventions that treat attention as an infrastructural good — libraries and quiet public spaces, regulation of algorithmic nudges, the support of non-commercial cultural institutions — become not mere aesthetics but redistribution. The newsletter’s reportage on how wealthier parents limit screen time while poorer children consume more media suggests that market provision alone will not correct these inequalities.

The opinion by Tom Hodgkinson laments modern distractions—phones, Netflix, social media—as barriers to deep thinking, yet historicizes this as perennial, citing Socrates' hemlock-fueled defense of the "unexamined life" and St. Anthony's desert retreat. Culturally, this reflects a shift from contemplative leisure (otium) to commodified busyness, where thinking becomes a "luxury good" accessible mainly to the affluent, as evidenced by tech elites limiting their children's screen time while poorer families face higher exposure. Socially, this perpetuates inequality: Hannah Arendt, referenced in the piece, argued in Eichmann in Jerusalem that unthinking obedience enables tyranny (Arendt, 1963, p. 276: "The sad truth is that most evil is done by people who never make up their minds to be good or evil"). Causally, economic pressures (e.g., gig work and consumerism) interlink with policy failures in education and digital regulation, fostering a society where reflection yields to exhaustion.

Associatively, this echoes Michel de Montaigne's Essays, where retreat enables self-examination amid societal chaos (Montaigne, 1580/2003, p. 239: "I turn my gaze inward; I fix it there and keep it busy"). Recent research supports this: A study in Psychological Science links smartphone use to reduced cognitive capacity, causally tying digital distractions to lower analytical thinking (Barr et al., 2015). Philosophically, it resonates with Heidegger's critique of technology as "enframing" human existence, reducing thought to calculative efficiency (Heidegger, 1954/1977, p. 27). Implications? In a policy vacuum, as seen in the newsletter's nod to gap years for the wealthy, social divides widen, potentially fueling populist unrest akin to Arendt's "banality of evil."

Maurice Merleau-Ponty's embodied phenomenology provides crucial insights into how digital technologies reconfigure perceptual habits and existential orientation. The concept of the "embodied screen" describes how "diverse fragments of perceptual information received from digital technology artefacts are combined with other more everyday sources of perceptual information, while missing fragments of perceptual information are imaginatively constructed and re-constructed". This process challenges what Merleau-Ponty identified as perceptual faith—our pre-theoretical assurance in the world's coherence and accessibility.scielo

Digital technologies create what phenomenologists call "intermundane spaces" that are "integrated into our everyday lives and into our intentional arc" through habitual incorporation. The result is an existential condition where "the scale between actuality and potentiality tips more towards the engagement of the world in terms of possibility in lieu of actuality". This shift has profound implications for temporal experience and practical engagement with material reality.scielo

The reference to Netflix consumption and online shopping as substitutes for "cogitating" reflects this deeper phenomenological transformation. Walter Benjamin's analysis of mechanical reproduction's effect on artistic aura finds contemporary resonance in how digital platforms commodify attention itself, transforming what he called "cultic use value" into exchange value. The "glories of technology" mentioned in the text mask what Benjamin identified as the "withering" of experiential depth through technological reproduction.tate

The dossier on prospective cuts to U.S. public broadcasting and the contemporaneous arrival of the European Media Freedom Act together dramatise a central political claim in the issue: when publicly-oriented information infrastructures atrophy, information vacuums appear and are quickly colonised by rumor, algorithmic sensationalism, and partisan entrepreneurs (see the coverage of U.S. public radio and of the new EU protections).

Empirical and theoretical literatures support this causal chain. Studies of “news deserts” show that the retreat of local reporting correlates with lower civic engagement, higher polarisation, and greater opportunities for disinformation to entrench (Abernathy, 2020). Habermas’s model of the public sphere reminds us that the mediating institutions that enable deliberation are historically fragile; when they lose stable funding and autonomy, the structural preconditions for reasoned public argument atrophy (Habermas, 1989). Putnam’s social-capital analysis (Putnam, 2000) likewise predicts civic decline when the connective tissues of community information (local radio, community papers) weaken.

The newsletters’ humanised sketches of stations forced to lay off journalists, and the argument that local outlets provide life-saving information during storms, convert these theoretical claims into democratic stakes: civic capacity is not an abstraction but an empirically grounded service amenable to policy choice. Hence the European Media Freedom Act (as reported) should be read not as mere regulatory maximalism but as a corrective to market failure in the information commons — a recognition that certain news goods have public-good properties that markets underprovide.

Trump's $1.1 billion cuts to public broadcasting, critiqued by Charlotte McDonald-Gibson, threaten rural radio stations vital for local news and emergencies, amplifying misinformation in "partisan echo chambers." Policy-wise, this stems from ideological biases against "liberal" media, causally linked to declining revenues and internal disputes at NPR/PBS. Socially, it widens information gaps in vast, internet-scarce areas, where 98% access public radio—exacerbating polarization, as CEO Ju-Don Marshall notes declining civic engagement (echoing studies in American Political Science Review on local news deserts; Martin & McCrain, 2019).

Contrastingly, Europe's Media Freedom Act safeguards broadcasters from political meddling, ensuring stable funding. This interrelates causally with rising far-right threats, as in Sweden's charter renewal debates. Theoretically, it invokes Habermas' public sphere, where rational discourse requires independent media (Habermas, 1962/1989, p. 27: "The public sphere... may be conceived above all as the sphere of private people come together as a public"). Literature-wise, it recalls Ray Bradbury's Fahrenheit 451, where media suppression breeds conformity (Bradbury, 1953, p. 55: "Give the people contests they win by remembering the words to more popular songs"). Implications? U.S. cuts could hasten democratic erosion, per Arendt's warnings, while Europe's act models resilience, potentially influencing global policy amid AI-driven misinformation (e.g., newsletter's crypto and AI snippets).

The examination of Danish public art controversies reveals the complex dynamics through which cultural meaning is negotiated in democratic societies. The "Toppled Man" sculpture's description as both "funny and puzzling, if a bit naff" exemplifies what Jacques Rancière would term the "distribution of the sensible"—the implicit rules determining what can be seen, heard, and thought within a given community.

Recent scholarly analysis emphasizes that public art "not only enhances the aesthetic appeal of urban environments but also serves as a cultural bridge between history and the future, fostering emotional resonance among citizens and strengthening community identity". The Danish controversies illuminate tensions between what Pierre Bourdieu analyzed as cultural capital and democratic accessibility in aesthetic judgment.hrmars

The reference to "those taboo-busting Copenhageners" and local councils "commissioning their own controversial pieces" reveals the inherently political nature of public cultural production. As research demonstrates, "contemporary public art and cultural programmes across Europe were focused on finding a balance between cultural identity and cultural diversity among the communities". This balancing act reflects broader anxieties about national identity under conditions of globalization and multicultural democracy.journals.pan

The specific critique of the "Big Mermaid" as "ugly and pornographic" and representing "a man's hot dream of what a woman should look like" illuminates how public art becomes a site for negotiating gender representation and bodily normativity. Such controversies reveal what feminist scholar Sara Ahmed calls the "affective economies" through which cultural objects circulate emotions and solidify or challenge existing power relations.finestresullarte+1

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The LED-flagging of Bangkok’s skyline — corporations illuminating civic symbols in lieu of traditional campaigning — is a vivid instance of how advertising infrastructures can be repurposed as instruments of political signalling and affective governance (Thailand piece). The visual politics at play combine corporate risk-management (firms publicly aligning with security apparatuses), state legitimation, and the literal illumination of urban life (with attendant problems like light pollution and traffic hazards).

Two theoretical frames help to unpack this: Benedict Anderson’s work on the imagined community (Anderson, 1983) explains why mass visual symbols (flags, spectacles) are effective in producing collective sentiment; Guy Debord’s notion of the spectacle (Debord, 1967) explains how late-capitalist culture substitutes mediated appearances for substantive political negotiation. In Bangkok the billboard becomes a theatre in which corporations and the state co-author a story of patriotic solidarity — one that can mask deeper inequalities and obviate public debate about policy and accountability. The newsletter’s account of the governor’s move to limit illumination levels gestures toward an infrastructural politics: regulation of the very means of mediation is sometimes the precondition for healthier public life.

Thailand's patriotic LED displays—flashing Thai flags amid border clashes with Cambodia—highlight nationalism's fusion with technology, yet spotlight light pollution and distracted driving. Socially, this fosters a performative patriotism, where corporations donate ad space for military support, masking urban ills like accidents. Economically, it boosts LED industries but invites regulation, as Governor Chadchart Sittipunt pushes illumination limits. Causally, geopolitical tensions (e.g., recent wars) drive such displays, interrelating with policy on outdoor advertising, which could curb corporate influence while addressing environmental concerns.

This evokes Benedict Anderson's Imagined Communities, where media constructs national identity (Anderson, 1983, p. 44: "Print-capitalism... made it possible for rapidly growing numbers of people to think about themselves... in profoundly new ways"). Here, LEDs replace print as nationalist tools, but with ecological backlash—research in Science of the Total Environment links light pollution to biodiversity loss and human health issues (Falchi et al., 2016). Associatively, it parallels Orwell's 1984, where screens propagate state ideology (Orwell, 1949, p. 4: "Big Brother is watching you"). Implications include policy trade-offs: stricter regulations might dim economic growth but enhance quality of life, potentially inspiring global urban reforms amid climate-driven tourism shifts, as in Estonia's "cool" Baltic appeal over sweltering southern Europe.

The Frankfurt School's analysis of the "culture industry" provides essential theoretical scaffolding for understanding both excerpts' concerns. Theodor Adorno and Max Horkheimer argued that mass culture industries produce "standardized, formulaic cultural products that serve to reinforce the dominant ideology and maintain social control". Contemporary digital platforms represent an intensification of these dynamics, with algorithmic curation replacing the broadcasting model while maintaining similar effects.numberanalytics

The culture industry's "specific function... of providing ideological legitimation of the existing capitalist societies and of integrating individuals into its way of life" finds contemporary expression in what Jaron Lanier calls "digital Maoism"—the belief that technological aggregation of human activity produces superior collective intelligence. Lanier's critique of "cybernetic totalism" resonates with the newsletter's anxiety about technological substitution for authentic intellectual engagement.techliberation+1

Herbert Marcuse's concept of "one-dimensional thought" becomes particularly relevant here. The reduction of complex cultural and political questions to algorithmic optimization represents what Marcuse identified as the "closing of the universe of discourse" under advanced industrial society. The newsletter's reference to being "busy, greedy and exhausted" reflects what Marcuse analyzed as the "false needs" created by consumer capitalism to maintain systemic stability.

Grace Charlton’s reflection on Vincenzo Latronico’s Perfection (and its relation to Perec’s Les Choses) advances the classic anthropological and sociological insight that possessions are semiotic devices through which modern subjects narrate identity and safety (Charlton/Latronico reporting).

Perec’s mid-20th-century diagnosis of “les choses” and Latronico’s contemporary update together form a conversation about how late capitalism turns identity into curated objects and experiences. Bourdieu’s thesis on taste returns: consumption is both expressive and constitutive of status (Bourdieu, 1984). Jane Austen’s ironic injunction about money and marriage (Austen, 1813) is also instructive: literary history repeatedly ties socio-economic attachments to intimate life choices. The newsletter’s cultural threads — from novel recommendations to film reviews — thus reveal how aesthetic economies both reflect and reproduce material inequalities.

Policy and civic latitude here are subtler: cultural literacy, public support for arts and craft economies, and protections for small-scale manufacturing and repair (rather than only subsidising mass-market consumption) create breathing space for non-commodified forms of meaning-making.

Denmark's "Big Mermaid" controversy—decried as "ugly and pornographic"—sparks debates on public art, private finance, and civic taste, alongside pieces like "The Giant Buttplug." Socially, it critiques gender representations and royal influence (e.g., Prince Henrik's abstract bronzes), causally tied to policy on commissions. The art newsletter snippets, from synagogue damage in Ukraine to Harlem's new museum, underscore art's vulnerability to geopolitics and funding cuts.

Grace Charlton's opinion on materialism—via Latronico's Perfection and Perec's Les Choses—associates possessions with millennial malaise, where objects curate identity but fail to fulfill. Philosophically, this invokes Marx's commodity fetishism, masking social relations (Marx, 1867/1976, p. 165: "A commodity appears... a trivial thing... But as soon as it emerges as a commodity, it changes into a thing which transcends sensuousness"). Celine Song's Materialists extends this to film, per the snippet. Research in Journal of Consumer Research links materialism to lower well-being, causally via economic inequality (Kasser, 2002). Implications? Amid wealth gaps, such critiques challenge consumer capitalism, intersecting with design interviews like Kevin Frankental's emphasis on emotional connections over "shiny perfection."

French aviation's "upward trajectory"—Safran and Airbus thriving despite U.S. tariffs—illustrates economic resilience through transatlantic exemptions. Causally, Boeing's struggles and Air France-KLM's premium shift interlink with policy (tariffs) and innovation (defense growth), projecting 820 aircraft deliveries. Broader snippets, like Ford's EV "reboot" amid subsidy removals, highlight tariff-induced challenges, with $1.3 billion EV losses signaling competitive pressures from Chinese firms.

This aligns with Joseph Schumpeter's "creative destruction," where innovation displaces incumbents (Schumpeter, 1942, p. 83: "The opening up of new markets... incessantly revolutionizes the economic structure from within"). Research in Journal of Economic Perspectives ties tariffs to supply chain disruptions, causally inflating costs (Amiti et al., 2019). Associatively, it evokes Thomas Friedman's The World Is Flat, where globalization flattens hierarchies but invites policy backlash (Friedman, 2005, p. 8). Implications include uneven recovery: French gains contrast U.S. losses, potentially reshaping global trade amid Trump-Putin talks on Ukraine, where territorial "swaps" interlink economically with energy and tariffs.

Geopolitical briefs—Netanyahu's Gaza plans, Trump-Putin summit, Thai-Cambodian clashes—reveal causal chains from territorial disputes to economic sanctions (e.g., tariffs on China). Tech snippets, like AI chip deals and crypto launches, interlink with policy (export controls) and economy (Nvidia's revenue shares), potentially accelerating de-globalization.

This resonates with Fukuyama's "end of history" thesis, now frayed by resurgent authoritarianism (Fukuyama, 1989). Literature-wise, it echoes Tolstoy's War and Peace, where individual actions cascade into historical forces (Tolstoy, 1869/2007, p. 606: "The course of earthly happenings... is predestined from on high"). Implications include heightened volatility: AI's "post-slop era" demands utility over hype, per the crypto analysis, mirroring broader shifts toward sustainable innovation.

In conclusion, these snippets portray a world grappling with distraction, division, and disruption, where cultural reflection combats economic materialism, and policy shapes social realities. Causally, tariffs and tech interweave with art and geopolitics, demanding theoretically informed responses—perhaps Arendt's call for vigilant thinking to avert banality. As Montaigne retreated to essay, so must we amid this noise: examine, associate, endure.

Scattered but persistent across the newsletter are notes on tariffs, chip export controls, talent flows, and AI-cloud firms — a cluster that shows market and state co-production of technological advantage (chips and tariffs) and of dependency (cloud providers and hyperscalers) (see coverage of U.S.–China trade talks, Nvidia/AMD revenue deals, and China’s talent attraction).

Two interpretive frames are useful. First, David Harvey’s account of neoliberalism emphasises how state policy often reorients to protect capital in the face of crises, producing ad hoc industrial policy (Harvey, 2005). Second, the political-economy of tech literature (e.g., Brynjolfsson & McAfee, 2014) locates the labour and distributional consequences of automation and AI. The newsletter’s reporting — on tariff truce extensions, on chips being negotiated as political assets, and on the rise of AI-specialised hedge funds — illustrates how technological competition becomes geopolitical leverage. That leverage, in turn, shapes domestic politics (industrial subsidies, data-localisation demands) and social outcomes (job dislocation, concentration of rents).

If we take these items together, the causal logic is clear: (a) geopolitical competition increases the instrumentalisation of trade and tech policy; (b) amplification of national security frames legitimises extraordinary interventions (export curbs, revenue-sharing deals); and (c) firms adapt by reconfiguring supply chains and lobbying for protective rents. Policy response should therefore combine industrial strategy with redistributive safeguards (training, portable benefits) and international governance fora that reduce zero-sum escalation.

The conjunction of digital distraction and public art controversy illuminated in these texts reveals attention itself as a fundamental democratic resource. Hannah Arendt's conception of the public sphere as the space of appearance where individuals can act in concert requires what she terms "thoughtfulness"—the capacity for sustained reflection and judgment. The fragmentation of attention described in the first excerpt threatens this democratic prerequisite.

Research on "arts-based approaches to democracy" suggests that participatory cultural practices can "contribute reflective, playful, imaginative, and collective elements to a reinvigorated public sphere". The Danish public art controversies, rather than representing democratic failure, might be understood as evidence of culture's continuing capacity to generate the kind of "agonistic" discourse that Chantal Mouffe identifies as essential to democratic vitality.journals.sagepub

The juxtaposition of technological distraction with cultural conflict reflects what we might call the "double bind" of contemporary democratic culture: digital technologies provide unprecedented opportunities for cultural participation while simultaneously undermining the attentional capacities necessary for sustained cultural engagement. This paradox demands new forms of what John Dewey termed "democratic inquiry"—collective investigation of shared problems through experimental practice.

Three synthetic claims follow.

1. Attention, information and the public good are co-produced. The unequal distribution of contemplative time, the weakening of local journalism, and the colonisation of the public square by spectacular displays are not three separate problems but symptoms of the same underlying market logic: private provision of public goods. Corrective action must therefore be collective (public funding, regulation, and civic investment) rather than merely pedagogical.

2. Spectacle substitutes for deliberation. Visual amplification (LED nationalisms, commissioned statues that provoke outrage or boredom) often substitutes mediated affect for institutional deliberation. This is at once aesthetic and political: it shapes what counts as legitimate public life. Governance of public space — including norms and limits on private uses of high-visibility infrastructures — is a democratic question.

3. Technological geopolitics intensifies domestic inequality. The scramble for chips, talent and cloud capacity elevates strategic industry at the expense of broad-based social investment; policy that treats industrial-strategic aims as separate from social policy will widen inequality. Democratic resilience requires aligning industrial strategy with redistribution, not subordinating social policy to short-term geopolitical competition.

The analysis suggests several practical implications for cultural policy and democratic education. First, the documented disparities in digital attention regulation require policy responses addressing technological design rather than individual behavior modification. This might include mandatory "friction" features in social media platforms, similar to those proposed by technology critics like Tristan Harris.

Second, the public art controversies demonstrate the continuing importance of physical cultural spaces that resist digital mediation. As attention restoration theory suggests, encounters with natural and cultural environments can restore cognitive capacities depleted by digital engagement. Public art provides opportunities for what Rachel and Stephen Kaplan identify as "fascination" and "being away"—psychological states that facilitate attention restoration.reddit+2

Third, both excerpts point toward the need for what we might call "phenomenological literacy"—education in recognizing and analyzing how different media and cultural forms shape perceptual habits and existential orientation. Such education would draw on insights from embodied phenomenology to help citizens navigate the complex interplay between technological mediation and cultural meaning-making.

The newsletter fragments examined here reveal the profound interconnection between technological transformation and cultural politics under contemporary conditions. Digital technologies create new forms of what might be called "phenomenological violence"—systematic disruption of the temporal and attentional structures necessary for sustained cultural engagement. Simultaneously, debates over public art reveal the continuing vitality of democratic cultural contestation, even as that contestation occurs under increasingly challenging conditions.

The theoretical resources provided by critical phenomenology, Frankfurt School analysis, and democratic theory suggest pathways toward more nuanced understanding of these dynamics. Rather than romantic rejection of technological development or uncritical embrace of cultural democratization, the analysis points toward forms of engaged criticism that attend to both the enabling and constraining aspects of contemporary cultural conditions.

The "familiar moan" about digital distraction mentioned in the opening excerpt should not be dismissed as nostalgic complaint but recognized as pointing toward genuine transformations in the structure of experience and possibility. Similarly, the "controversial" status of contemporary public art represents not aesthetic decline but evidence of culture's continuing capacity to generate the kinds of shared inquiry essential to democratic life. Understanding these phenomena requires theoretical sophistication that can grasp both their particular manifestations and their broader historical significance within the ongoing transformation of human sociality under technological conditions.

The newsletters’ value is precisely their situated collage: art, local reportage, opinion and geopolitics all appear on the same scroll. To turn reportage into practice, readers and policymakers might consider three modest measures: (a) treat “attention” as an infrastructural good (libraries, quiet zones, limits on algorithmic attention capture); (b) implement stable funding models for local public media (subscription-matching, public endowments, legal protections for editorial independence); and (c) build multinational governance instruments for critical technologies that combine openness with robust labour and redistributive clauses. These are neither utopian nor technocratic; they are pragmatic recognitions that what we attend to, what we are told, and who controls infrastructure together shape the forms of life we can imagine.

[Supporters can find the bibliographical information at this link: https://ko-fi.com/post/Thinking-Against-the-Spectacle-How-the-Attention-Z8Z51JYJOH?fromEditor=true.]

[Written, Researched, and Edited by Pablo Markin. Some parts of the text have been produced with the aid of Research, Perplexity, ChatGPT, OpenAI, and Grok, xAI, tools (August 20, 2025). The featured image has been generated in Canva (August 20, 2025).]

[Support the Open Access Blogs: https://ko-fi.com/theopenaccessblogs/tip.]

OpenEdition suggests that you cite this post as follows:
Pablo Markin (August 19, 2025). Thinking Against the Spectacle: How the Attention Crisis, Political Performance, and Tech Geopolitics Threaten the Public Good. Open Culture.

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    https://www.ijssl.latticescipub.com

    

26. Effects of Social Media Use on Students Academic Achievement at University Level

    Saif Ullah M.Phil Scholar, Department of Education, PMAS-UAAR, Rawalpinid Author Dr Muhammad Imran Assistant Professor, Department of Education, PMAS-UAAR, Rawalpinidi Author Dr Muhammad Imran Yousuf Professor, Department of Education, PMAS-UAAR, Rawalpinidi Author Social media, academic achievement, technology-enhanced learning, academic self-efficacy, perceived usefulness, university students Level The rapid integration of social media into university students' lives has sparked debates about its dual role as both an educational tool and a source of distraction.

    https://thecrsss.com

    

27. Digital Marketing, Social Media Marketing, and Brand Trust on The Intention as Strategic to Buy Local Indonesian Brand Products

    Aurora Ratri Pramesti Management Department, Faculty of Economics, Marcu Buana University, Yogyakarta, Indonesia https://orcid.org/0000-0002-9380-7465 Asep Rokhyadi Permana Saputra Management Department, Faculty of Economics, Marcu Buana University, Yogyakarta, Indonesia Yetti Lutiyan Suprapto Management Department, Faculty of Economics, Marcu Buana University, Yogyakarta, Indonesia https://orcid.org/0000-0003-3083-1115 https://doi.org/10.56536/ijmres.v14i4.677 Brand Trust, Digital Marketing, Purchase Intention, Social media marketing In the development of the digital era, digital marketing and brand trust can be ​ factors that influence the intention to buy consumers.

    https://www.ijmres.pk

    

30. A Cross Sectional Study on the Effects of Social Media on Anxiety among Students in University of Cyberjaya

    Author(s) Noor Hidayah Binti Jamdi, Sheikh Muhammad Shahid Bin She, Nurul Husna Binti Ayob, Sri Nithya Nair A/P K Kavilan Abstract Introduction: In this cross-sectional study, University of Cyberjaya students' anxiety levels are examined in relation to their intensity of social media.

    https://www.ijfmr.com

    

31. The Struggle for Human Attention: Between the Abuse of Social Media and Digital Wellbeing

    Human attention has become an object of study that defines both the design of interfaces and the production of emotions in a digital economy ecosystem. Guided by the control of users' attention, the consumption figures for digital environments, ...

    https://pmc.ncbi.nlm.nih.gov

    

36. Mind over Matter: Testing the Efficacy of an Online Randomized Controlled Trial to Reduce Distraction from Smartphone Use

    Evidence suggests a growing call for the prevention of excessive smartphone and social media use and the ensuing distraction that arises affecting academic achievement and productivity. A ten-day online randomized controlled trial with the use of ...

    https://pmc.ncbi.nlm.nih.gov

    

37. A mixed-methods study of problematic social media use, attention dysregulation, and social media use motives

    Problematic social media use (PSMU) refers to excessive uncontrolled use of social media which impacts upon daily functioning (Blackwell et al., 2017). Self-regulation is central to the development and experience of PSMU, and conceptually ...

    https://pmc.ncbi.nlm.nih.gov

    

39. Impact of Social Media Usage on Attention Spans

    This study explores the intricate relationship between social media usage and cognitive functions, particularly focusing on attention span, working memory, and cognitive control among young adults. Drawing on recent literature and case study research, it identifies a negative correlation between excessive social media use and sustained attention spans.

    https://www.scirp.org

    

40. Denmark's glaring design flaw is now on public display - Monocle

    The Danes are justly renowned for their design prowess but news of a controversial statue suggests that they do not...

    https://monocle.com

    

41. Frontiers | The impact of digital technology, social media, and artificial intelligence on cognitive functions: a review

    In our modern society, digital devices, social media platforms, and artificial intelligence tools have become integral components of our daily lives, profoun...

    https://www.frontiersin.org

    

42. The Effects of Digital Addiction on Brain Function and Structure of Children and Adolescents: A Scoping Review

    The escalating prevalence of studies investigating digital addiction (DA) and its detrimental impact on the human brain's structure and functionality has been noticeable in recent years. Yet, an overwhelming majority of these reviews have been ...

    https://pmc.ncbi.nlm.nih.gov

    

43. Frontiers | Why Are We Distracted by Social Media? Distraction Situations and Strategies, Reasons for Distraction, and Individual Differences

    Social media is a major source of distraction and thus can hinder users from successfully fulfilling certain tasks by tempting them to use social media inste...

    https://www.frontiersin.org

    

46. Controversial Mermaid Statue Removed in Denmark Amid Body Image Debate | Sweden Herald

    The debate about how women's bodies are portrayed has been heated in Denmark, in connection with a mermaid statue being removed from a public place, report

    https://swedenherald.com

    

47. A Massive 'Ugly and Pornographic' Mermaid Statue Will Officially Be Removed From Public View

    The Danish government has decided to remove a massive sexualized mermaid statue from public view in Dragør Fort, Copenhagen.

    https://www.artnews.com

    

48. Digital Distraction, Attention Regulation, and Inequality - Philosophy & Technology

    In the popular and academic literature on the problems of the so-called attention economy, the cost of attention grabbing, sustaining, and immersing digital medias has been addressed as if it touched all people equally. In this paper I ask whether everyone has the same resources to respond to the recent changes in their stimulus environments caused by the attention economy.

    https://link.springer.com

    

50. Mastering the Attention Economy: Strategies for Competing on Digital Platforms

    Robin Mansell and W Edward Steinmueller. Advanced introduction to platform economics. Edward Elgar Publishing, 2020. Sylvia M Chan-Olmsted. Competitive strategy for media firms: Strategic and brand management in changing media markets. Routledge, 2006. Jian Lin and Jeroen de Kloet. "Platformization of the unlikely creative class: Kuaishou and Chinese digital cultural production".

    https://fusionproceedings.com

    

53. Attention Economy, Neoliberalism, and Homonormative Masculinity in Amateur Gay Porn Circuits on Twitter: The Case of Manila and Hong Kong | Semantic Scholar

    Twitter is a popular digital space for circulating amateur gay porn and sexual narratives of gay men. These two-minute porn videos command thousands of views, and their anonymous owners boast thousands of followers. This paper investigates how attention economies work within a neoliberal framework in porn economies in Manila and Hong Kong.

    https://www.semanticscholar.org

    

54. Complexities of leveraging user-generated book reviews for scholarly research: transiency, power dynamics, and cultural dependency - International Journal on Digital Libraries

    In the past two decades, digital libraries (DL) have increasingly supported computational studies of digitized books (Jett et al. The hathitrust research center extracted features dataset (2.0), 2020; Underwood, Distant horizons: digital evidence and literary change, University of Chicago Press, Chicago, 2019; Organisciak et al. J Assoc Inf Sci Technol 73:317-332, 2022; Michel et al.

    https://link.springer.com

    

55. COMPASS| Critical Communication Policy Research and the Attention Economy: From Digital Labor Theory to Digital Class Struggle | Semantic Scholar

    In this essay, I use a critical political economy of the attention economy to develop an understanding of the ways in which communication policies distribute communicative power. The policy issues I consider are Internet regulation, copyright, paracopyright, and advertising.

    https://www.semanticscholar.org

    

56. Moderating Role of Attention Control in the Relationship Between Academic Distraction and Performance

    Objectives: The purpose of this study is to examine the influence of social media engagement, which includes frequency of using social media platforms (FSMP) and social media involvement, on the academic distraction and academic performance of the student. The study further tests the moderating role of attention control on the relationship between academic distraction and academic performance.

    https://scholarworks.waldenu.edu

    

57. Memory failure predicted by attention lapsing and media multitasking

    With the explosion of digital media and technologies, commentators have become increasingly vocal about the role that an 'attention economy' plays in our lives.1 The rise of today's digital culture coincides with longstanding scientific questions ...

    https://pmc.ncbi.nlm.nih.gov

    

58. Attention is all they need: Cognitive science and the (techno)political economy of attention in humans and machines

    This paper critically analyses the "attention economy" within the framework of cognitive science and techno-political economics, as applied to both human and machine interactions. We explore how current business models, particularly in digital platform capitalism, harness user engagement by strategically shaping attentional patterns.

    https://arxiv.org

    

59. Exploring the Dimensions of Smartphone Distraction: Development, Validation, Measurement Invariance, and Latent Mean Differences of the Smartphone Distraction Scale (SDS)

    Background: Distraction is a functional emotion regulation strategy utilized to relieve emotional distress. Within the attention economy perspective, distraction is increasingly associated with digital technology use, performance impairments and ...

    https://pmc.ncbi.nlm.nih.gov

    

61. Adversarial inference: predictive minds in the attention economy

    What is it about our current digital technologies that seemingly makes it difficult for users to attend to what matters to them? According to the dominant narrative in the literature on the "attention economy," a user's lack of attention is due to ...

    https://pmc.ncbi.nlm.nih.gov

    

62. The Online Attention Game for Digital Identity Education: An Exploratory Study

    Ill-considered postings by young social media users hungry for attention have recently garnered headlines. Imprudent online posts distort the posters' digital identity, which refers to one's online image as perceived by others. Online ...

    https://pmc.ncbi.nlm.nih.gov

    

63. Why Are We Distracted by Social Media? Distraction Situations and Strategies, Reasons for Distraction, and Individual Differences

    Social media is a major source of distraction and thus can hinder users from successfully fulfilling certain tasks by tempting them to use social media instead. However, an understanding of why users get distracted by social media is still lacking. ...

    https://pmc.ncbi.nlm.nih.gov

    

64. Will AI become God? That's the wrong question.

    Tech pioneer Jaron Lanier argues for a different way to think about AI.

    https://www.vox.com

    

65. A Shallow Argument: Nicholas Carr and the Internet - Ron Burnett | Critical Approaches

    Among its many errors of logic and argument, Nicholas Carr's book, The Shallows: What the Internet Is Doing to Our Brains suggests that the plasticity of the brain . . .

    https://www.ron-burnett.com

    

67. "Everybody's Brain Knows How to Run a Tail": Glen Weyl Talks to Jaron Lanier About How to Live with Technology

    What is a human being?

    https://logicmag.io

    

68. How the digital economy distracts us

    How the digital economy distracts us. If you're like me, you worry a lot about your students' ability to focus and sustain attention. Serious research, reading and writing all require students to set aside distractions and concentrate.

    https://www.insidehighered.com

    

69. The Shallows: What the Internet is Doing to Our Brains

    Denver Seminary student Michael Stark reviews Carr's book, The Shallows.

    https://denverjournal.denverseminary.edu

70. Public Art and Cultural Identity: Analysing the Keris Sculpture under Municipal Hang Tuah Jaya, Melaka

    Khairunnisa Mohd Abdul Ghani College of Creative Arts, Universiti Teknologi MARA, Cawangan Melaka. Alor Gajah, Melaka Azahar Harun* Corresponding author | College of Creative Arts, Universiti Teknologi MARA, Cawangan Melaka. Alor Gajah, Melaka Malaysia Sharmiza Abu Hassan College of Creative Arts, Universiti Teknologi MARA, Cawangan Melaka.

    https://journal.uitm.edu.my

    

71. Recientes cambios en el arte públio: un estudio

    El arte público, contextualizado en la categoría de las artes visuales, tiene como objetivo principal la interacción entre la obra y el público. De todos modos, hay otros tipos de intervenciones en entornos públicos que están diseñadas para la participación de las personas.

    https://reunido.uniovi.es

    

74. Analysing the Spiritual Dimensions and Ceramic Sculpture in Contemporary Chinese Art

    1] Wang, Y., 2022. The interaction between public environmental art sculpture and environment based on the analysis of spatial environment characteristics. Scientific Programming, 2022(1), p.5168975. https://doi.org/ 10.1155/2022/5168975 DOI: https://doi.org/10.1155/2022/5168975 [2] Li, N., 2024. The Micro Narrative Language Embodied by Shapes in Contemporary Sculpture Art. Cultura. International Journal of Philosophy of Culture and Axiology, 21(1), pp.386-402.

    https://conferencias.ageditor.ar

    

75. Bio dyes and Bio pigments: the sustainable approach in industrial textile dyeing and printing processes

    Unfortunately, The textile industry is a sector responsible for producing more than 2 billion tons of effluents/waste. A large part of the waste and effluents are discarded into the ecosystem, particularly in aquatic ecosystems, essentially after the finishing processes, which include dyeing and printing processes.

    https://openaccess.cms-conferences.org

    

76. Designing for Engagement: The Role of Interactive Elements in Public Art Sculptures in Shanghai

    Public art in urban landscapes are significant as they play a cultural role for both beautifying and reflecting cultural identity. Traditional public sculptures, catch our eye but quickly fade from cognitive due to passive experience. However, currently, pubic art are integrated with interactive elements such as touch, visuals, sound etc.

    https://ecohumanism.co.uk

77. Research on extraction and application of elements of Suzhou Subway public art design based on deep learning

    https://doi.org/10.56294/sctconf20251482 Deep learning, Great Cane Rat Algorithm, Public Art Design, Scalable Generative Adversarial Network Introduction: Public art in urban spaces enhances aesthetics, reflects cultural identity, fosters community engagement, and contributes to place making, transforming everyday environments into meaningful, interactive public experiences.

    https://conferencias.ageditor.ar

    

91. The 30 Most Controversial Artworks Today - CAI

    This article offers a selective walk-through of post-war and contemporary art history by way of its most debated moments.

    https://www.contemporaryartissue.com

    

92. https://ijhssm.org/issue_dcp/The Intersection of Politics and Art.pdf

93. Public Art and the Art of Public Participation - National Civic League

    Public art plays an invaluable role in the process of community building. Not only does it establish and beautify public spaces, it expresses and supports a sense of neighborhood history, culture and identity and helps drive economic vitality. One aspect of increasing interest is participatory public art, in which the public plays an active role rather than merely being appreciative viewers.

    https://www.nationalcivicleague.org

95. How Art and Politics Influence and Shape Each Other

    In this blog post, we’ll look into the critical and emancipatory role of art in politics, society, as well as participatory art and propaganda art.

    https://different-level.com

    

96. enabling art's democratization through a reimagining of public space

    An introductory note: The following is my artist statement, submitted as part of my PhD application in the winter of 2020 to the Institute of Doctoral Studies in the Visual Arts.

    https://arrow.artaround.org

97. Project MUSE - Debord, Cybersituations, and the Interactive Spectacle

    Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.

    https://muse.jhu.edu

    

98. O retorno de Ananke

    ARAÚJO, Gustavo Rodrigues Borges de. O problema do destino na obra de Sigmund Freud. 2015. Dissertação (Mestrado em Filosofia). Faculdade de Filosofia e Ciências Humanas, Universidade Federal de Minas Gerais, Belo Horizonte, 2015. Disponível em: https://repositorio.ufmg.br/bitstream/1843/BUBD-AKJQ29/1/disserta__o___o_problema_do_destino_na_obra_de_sigmund_freud___gustavo__rodrigues_borges_de_ara_jo.pdf. Acesso em: 24 abr. 2024. BAUMAN, Zygmunt. O mal-estar da pós-modernidade.

    https://periodicos.ufmg.br

    

99. Click if you like this or occupy as spectacle : situationism and a technological derive | Semantic Scholar

    This performative, multi-media lecture re-reads Guy Debord's book, The Society of the Spectacle (1967) with reference to the global Occupy movement, and the role social media and the Internet play in the facilitation and hindrance of this recent form of political activism.

    https://www.semanticscholar.org

    

100. Technology, Time, and the Return of Abstract Painting | Semantic Scholar

     ion has come to appear irretrievably 'out of date'. The last century has witnessed an extraordinary expansion of the role played by optical and image technologies, from the emergence of cinema through advances in printing and photography, to the introduction of television and video, and more recently the new digital technologies of image reproduction and circulation.

     https://www.semanticscholar.org

     

101. Guy Debord, the Situationist International and the Abolition of Alienated Labour

     This chapter provides an analysis of the critique of work developed by Guy Debord and the Situationist International (SI) in the post-war period. Debord and the SI represent in many respects both a continuation and a radical redevelopment of the artistic...

     https://link.springer.com

     

102. https://bridges.monash.edu

     

103. JavaScript is disabled

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104. Word Hoard Issue 3 Complete: Pop/Corn | Semantic Scholar

     Guy Debord's theses on the coordinates of late capitalist subjectivity in their ontological specularity are re-read in light of these considerations. ion into the screen of fantasy as a perceptible entity.9 In light of these considerations we may re-read Guy Debord's theses on the coordinates of late capitalist subjectivity in their ontological specularity.

     https://www.semanticscholar.org

     

105. The Circuit and the Ring: Or, Psychosis as A Media Effect | Semantic Scholar

     ion into the screen of fantasy as a perceptible entity.9 In light of these considerations we may re-read Guy Debord's theses on the coordinates of late capitalist subjectivity in their ontological specularity.

     https://www.semanticscholar.org

     

106. The Politics of Watching: Visuality and the New Media Economy

     What does it mean to consume and produce images non-stop in the new media economy? Images can be captured, uploaded, downloaded, and disseminated with ease in digital platforms, raising the need to understand how these acts of image capture and circulation are embedded into the familiar and everyday...

     https://www.igi-global.com

114. https://dash.harvard.edu/bitstream/1/10406378/1/Desired Machines.pdf

115. OOO Sound Art and Technology as Speculative Realism

     This article presents a conceptual elaboration that was created from an interview with the philosopher Graham Harman. It makes linkages between art, technology, communication and philosophy while focusing on object-oriented ontology philosophy applied to sound art. The argument involves aesthetics and social contextual ideas such as post-digital, techno-cultural, and post-techno aesthetics.

     https://publication.avanca.org

     

117. Debord and Tik Tok: Society of the Spectacle Redux

     We do not live, but are being lived.

     https://sublationmedia.com

     

118. Mechanical Reproduction in an Age of High Art

     This paper reopens the question of the place of high art in the period identified by Walter Benjamin as the age of mechanical reproduction. Walter Benjamin, Bruno Latour, and Adam Lowe are wrong to think that mechanical reproduction has transformed the concept of art, destroying the aura of art or transmitting that aura from original to copy.

     https://quod.lib.umich.edu

119. Guy Debord 'The Society of the Spectacle' A Critical Analysis

     The opening chapter by Guy Debord, called simply, separation perfected, is something of a peculiar nature, one in which Debord pushes on the idea of mediated representations of present time, and direct experience, while at the same time Debord is taking a clearly negative position against this concept mediated representations.

     http://mediatheoryart.wordpress.com

     

125. From Anxiety to Boredom-The Transformation of Phenomenology of Affectivity from Heidegger's De-subjectification Perspective

     Zhizhe Lu Shaanxi Normal University, Xi'an 710062, Shaanxi, China https://doi.org/10.53469/jssh.2024.6(12).05 Affectivity, Anxiety, Boredom, Dasein, De-subjectification In Being and Time, Heidegger argues that anxiety can enable individuals to free themselves from the they or the subject and thus individualise themselves.

     https://bryanhousepub.com

126. JavaScript is disabled

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127. HORIZON

     Журнал Горизонт Феноменологические исследования

     http://www.horizon.spb.ru

     

128. JavaScript is disabled

     https://www.semanticscholar.org

129. JavaScript is disabled

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130. The "Other" Measure-the "Other" Technology? Heidegger and Far East Traditions-Commentary on Shan Wu's Refining Technopoiesis: Measures and Measuring Thinking in Ancient China - Philosophy & Technology

     The "Other" Measure-the "Other" Technology? Heidegger and Far East Traditions-Commentary on Shan Wu's Refining Technopoiesis: Measures and Measuring Thinking in Ancient China In our philosophical attempts to understand technology, we usually address two questions, namely, what technology is and what technology can be.

     https://link.springer.com

     

131. "Деструкция" традиции в работах Хайдеггера до "поворота"

     С.А. Коначева Российский государственный гуманитарный университет, Москва, 125993, Миусская пл., д. 6. https://doi.org/10.21146/0042-8744-2024-12-148-158 М. Хайдеггер, феноменология, онтология, деструкция, традиция, бытие, история, метод, фактичная жизнь В статье рассматривается формирование и развитие концепции феномено­логической деструкции от ранних лекционных курсов Хайдеггера до "Бы­тия и времени". Исследуется введение термина "деструкция" в лекционных курсах 1920-х гг.

     https://pq.iphras.ru

     

132. Rethinking Death in and after Heidegger

     Cambridge Core - Twentieth-Century Philosophy - Rethinking Death in and after Heidegger

     https://www.cambridge.org

     

133. Intimations of a Spiritual New Age: III. Martin Heidegger's Phenomenology of Numinous/Being Experience and the "Other Beginning" of a Futural Planetary Spirituality

     The phenomenology of numinous or Being-experience in the later Heidegger is the focus in this third in a series of papers on a group of independent figures- also including Jung, Reich, Toynbee, Teilhard de Chardin, and Simone Weil-who beginning in the crisis years of the 1930s envisioned versions of a futural "New Age" spirituality to address a globalizing materialism and its disenchantments-and so also creating a context for much of contemporary transpersonal and consciousness studies.

     https://digitalcommons.ciis.edu

     

136. http://recentscientific.com/sites/default/files/7279 I-A-2017.pdf

137. Expanding hermeneutics to the world of technology

     In this essay, I first analyze the extension of hermeneutical interpretation in the Heideggerian sense to products of contemporary technology which are components of our "lifeworld". Products of technology, such as airplanes, laptops, cellular ...

     https://pmc.ncbi.nlm.nih.gov

     

142. The Reductions in Phenomenology - A Comparison Across Main Authors | European Psychiatry | Cambridge Core

     The Reductions in Phenomenology - A Comparison Across Main Authors - Volume 67 Issue S1

     https://www.cambridge.org

     

143. In Memory of Bernard Stiegler (1 April 1952-5 August 2020)

     When a friend mailed me in the evening of the 6th of August this year (2020) that he got informed via Facebook that Bernard Stiegler had died that day, I could not believe it at first.

     https://pmc.ncbi.nlm.nih.gov

     

144. Understanding Heidegger on Technology - The New Atlantis

     What we can learn about technology from the work of Martin Heidegger

     https://www.thenewatlantis.com

     

147. Martin Heidegger

     Martin Heidegger was born on 26 September 1889 in Messkirch Germany-a small, rural town in southwest Germany. His father, Friedrich Heidegger, was a skilled craftsman (a master cooper) and a sexton in the Catholic Church. Heidegger's thought was profoundly influenced by the provincial environs of his youth, his conservative upbringing, and his intimate familiarity with craftwork and the rhythms of agricultural life.

     https://plato.stanford.edu

     

149. https://bibliotekanauki.pl

150. Attention Restoration Theory: A systematic review | ECEHH

     This study assessed the evidence that exists for the attention restoration values of exposure to natural environments and images.

     https://www.ecehh.org

     

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