Derek Thompson

And there's a way in which this approach deadens art, I think, because it fixes our attention solely on the final question of how many people clicked on this link and how many seconds did they remain on the browser tab. But there's actually, I think in your answer, a really smart way

And there's a way in which this approach deadens art, I think, because it fixes our attention solely on the final question of how many people clicked on this link and how many seconds did they remain on the browser tab. But there's actually, I think in your answer, a really smart way

opposite side of the coin here, which is that if work is seen as explicitly about outcomes rather than inputs, then people can have a very different relationship with, say, how hard they work. It's not about the number of hours that you're sitting at a desk. It's purely about what did you make this week and what are the numbers.

opposite side of the coin here, which is that if work is seen as explicitly about outcomes rather than inputs, then people can have a very different relationship with, say, how hard they work. It's not about the number of hours that you're sitting at a desk. It's purely about what did you make this week and what are the numbers.

opposite side of the coin here, which is that if work is seen as explicitly about outcomes rather than inputs, then people can have a very different relationship with, say, how hard they work. It's not about the number of hours that you're sitting at a desk. It's purely about what did you make this week and what are the numbers.

And there's something deadening about that to a certain extent, I think, creatively. But there's also, I think, something maybe... capitalistically freeing about an attitude toward work that isn't so fixated on were you here for 40.0 hours in the previous five days? Maybe just last thoughts there before we move on to politics.

And there's something deadening about that to a certain extent, I think, creatively. But there's also, I think, something maybe... capitalistically freeing about an attitude toward work that isn't so fixated on were you here for 40.0 hours in the previous five days? Maybe just last thoughts there before we move on to politics.

And there's something deadening about that to a certain extent, I think, creatively. But there's also, I think, something maybe... capitalistically freeing about an attitude toward work that isn't so fixated on were you here for 40.0 hours in the previous five days? Maybe just last thoughts there before we move on to politics.

I want to talk about politics for a bit. It is universally assumed and possibly even universally true that young people today have lost their trust in institutions. Before we talk about the way in which that is inflecting politics, what do you think this loss of institutional trust really means? And why do you think institutions, so to speak, have lost the trust of young people?

I want to talk about politics for a bit. It is universally assumed and possibly even universally true that young people today have lost their trust in institutions. Before we talk about the way in which that is inflecting politics, what do you think this loss of institutional trust really means? And why do you think institutions, so to speak, have lost the trust of young people?

I want to talk about politics for a bit. It is universally assumed and possibly even universally true that young people today have lost their trust in institutions. Before we talk about the way in which that is inflecting politics, what do you think this loss of institutional trust really means? And why do you think institutions, so to speak, have lost the trust of young people?

I'm always interested in this question of how much of people's unhappiness with the world is about the world versus the inner psychology of people. So for example, I can name all sorts of ways that the institutions that have lost trust might deserve some of that lost trust. If progressives no longer trust the Supreme Court because of the Roe v. Wade decision, I understand that.

I'm always interested in this question of how much of people's unhappiness with the world is about the world versus the inner psychology of people. So for example, I can name all sorts of ways that the institutions that have lost trust might deserve some of that lost trust. If progressives no longer trust the Supreme Court because of the Roe v. Wade decision, I understand that.

I'm always interested in this question of how much of people's unhappiness with the world is about the world versus the inner psychology of people. So for example, I can name all sorts of ways that the institutions that have lost trust might deserve some of that lost trust. If progressives no longer trust the Supreme Court because of the Roe v. Wade decision, I understand that.

If there are moderates that don't trust public health institutions because they think that they recommended COVID policies that those moderates or conservatives don't agree with, I understand the way that the institution's decisions ended up eroding trust.

If there are moderates that don't trust public health institutions because they think that they recommended COVID policies that those moderates or conservatives don't agree with, I understand the way that the institution's decisions ended up eroding trust.

If there are moderates that don't trust public health institutions because they think that they recommended COVID policies that those moderates or conservatives don't agree with, I understand the way that the institution's decisions ended up eroding trust.

At the same time, I think it's no defense of public health or city governance institutions to point out that young people today are plugged into attention ecosystems on their phone, where we know for certain that negativity goes viral, that outrage goes viral, that out-group animosity goes viral.

At the same time, I think it's no defense of public health or city governance institutions to point out that young people today are plugged into attention ecosystems on their phone, where we know for certain that negativity goes viral, that outrage goes viral, that out-group animosity goes viral.

At the same time, I think it's no defense of public health or city governance institutions to point out that young people today are plugged into attention ecosystems on their phone, where we know for certain that negativity goes viral, that outrage goes viral, that out-group animosity goes viral.