Daily Log Digest – Week 36, 2025
2025-09-11
Third Places
What Is A Third Place? And How To Find One - The Good Trade
A third place is a familiar public spot where you regularly connect with others known and unknown, over a shared interest or activity. The term was coined by Ray Oldenburg in the early 1990s, as increasing work hours and more heavily siloed communities (think: Suburbs) became the norm. Because when you have access to everything you could possibly want or need at home (or online), leaving the house becomes optional.
The best kind of third place is accessible and is one that invites us into close proximity with people we may not meet otherwise. These days, third places look like a bar or cafe with an affordable happy hour, but they can also look like community meeting spaces, churches, or libraries. Particularly, these locations can be especially important for seniors and for anyone living in areas facing economic hardship. By breaking down social siloes, third spaces put people in touch.
2025-09-12
The Matcha Obsession
Deconstructing the matcha obsession - Coffee Intelligence
With the caveat that this is a publication that covers the coffee industry, and hence there might be a bias - this is an excellect guide to the current matcha obsession.
But growth is not infinite. True ceremonial-grade matcha requires shade-grown leaves, painstakingly ground between granite stones. Supplies are thin and cannot be scaled overnight. As demand surges in Europe and North America, lower-grade powders – sometimes blended with green tea dust or other fillers – are sold as “authentic” matcha.
Green by association
Why does matcha feel so different from coffee, a drink it increasingly competes with in cafés? Part of the answer lies in colour.
Consumers often equate green with health and sustainability. Colour psychology studies reveal that many consumers equate green with nature. A matcha latte, even when drowned in syrup and sweet frothy milk, still somehow manages to convey a halo of wellness.
The health claims themselves are more ambiguous. Matcha contains caffeine – roughly 60-70 milligrams per serving, less than coffee but more than many teas – alongside L-theanine, an amino acid thought to mitigate caffeine’s jitters. Some studies suggest it may aid focus, though evidence is limited. The antioxidant narrative is stronger: matcha is rich in catechins, particularly EGCG, which in laboratory conditions have shown anti-inflammatory, even cancer-fighting, effects on the body. While studies have shown associations between matcha and better health, causation is not yet proven and factors like amount per serving matter – matcha remains even less studied than brewed green tea.
“I think that demand begins at either the healthy side or the visually exciting and decadent side of the spectrum,” says Will. “Matcha-flavoured sweets and milkshakes attract a lot of consumers, especially when they’re presented in cheerful and colorful ways.”
“The science is pretty well-established when it comes to the health benefits of things like antioxidants and polyphenols, and L-Theanine – all naturally occurring in tea. Matcha is packed full of these things. But by the time it’s mixed with 10oz of milk and 30g of sugar, the health benefits are diminished. As long as the perception – and much of the scientific research – remains murky, folks will conveniently ignore the contradictions when treating themselves.”
The irony is that coffee – unsweetened, no additives, and in moderation – long derided as an anxious vice, has better scientific backing as a healthy habit. Dozens of large studies link moderate coffee consumption with lower risks of cardiovascular disease and type 2 diabetes.
Still, matcha’s presentation as a “cleaner” alternative resonates, especially among consumers who dislike coffee’s bitterness or fear its caffeine spikes.
Matcha’s cultural cachet has also been bound up with social performance. Online, the drink is often used as a prop in videos that parody hyper-optimised masculinity: the matcha-latte-drinking, feminist-literature reading, vinyl touting “performative male.”
In that sense, matcha has become less a taste than a lifestyle symbol. And beyond social currency, like protein powders and collagen shots, it reflects a wider consumer shift where drinks are expected to stack functions like to energise, beautify, or detoxify rather than merely be a beverage.
The matcha craze may follow a similar trajectory: stabilising as a premium category, with a smaller base of genuine regulars once the hype ebbs. Already, hojicha – roasted green tea with a toasty flavour profile – is being hailed by many as “the next matcha.” The cycle of discovery and commodification continues to spin.
When consumers demand infinite growth from finite goods, the result is scarcity, price spikes and often quality erosion. The matcha craze is less about the drink itself, and more about the marketing playbook it represents: colour as health, scarcity as status, and ritual as lifestyle.
Models of Taxation
The Five Faces of the Taxman - by Brett Scott
This is a really good article which describes how different folks with different ideologies percieve the system of taxation. I really like this approach to look at different mental models, instead of arguing from one entrenched position - Robber, Provider, Redistributor, Technocrat and finally the most interesting one, the Anchorman.
I also like this description of chartalism (which underpins the MMT approach to money in recent times)
In the vision of the taxman as Robber, Provider, Redistributor, and Technocrat, it’s just assumed that money is a some kind of mysterious ‘commodity-like’ thing that exists outside of the state, hence the state needing to grab it, or to pull it from some to give to others.
Since the early 1900s, however, a school of thought called Chartalism has argued that the monetary system is anchored by the tax system, and that tax is required to make money work.
The basic chartalist observation is that states spend money into existence, pushing it out in exchange for real goods and services. Crucial to understanding this, is to understand what the state wants. The state does not want people’s money, much like an oak tree doesn’t want to collect its own acorns from squirrels. Rather, what the state wants is labour, and they get it by issuing credits that they want people to take.
In order to get people to take those credits, though, the state needs to create demand for them. It does this by imposing taxation - in other words, by imposing an obligation on people to give the state those credits back at certain points.
What I’ve just said normally horrifies libertarians, because in their imagination capitalism is peaceful and markets are natural. In the chartalist worldview, and also in the worldview of many economic anthropologists, large scale markets are constructed by states and are always underpinned by violence. The tax circuit used by states to extract labour for themselves, underpins the subsequent monetary system, which in turn catalyses, kickstarts and grows markets to scales previously unimaginable, and therefore scales up private wealth accumulation too.
In this view, state violence is symbiotic with private wealth accumulation, rather than parasitic upon it, because there would be no such thing as large-scale capitalism with its large-scale billionaires if there wasn’t a large-scale monetary system anchored by state taxation. Eliminating taxation would not ‘save capitalism’ from states. It would undermine the entire structure of capitalism. The state isn’t a needy parasite extracting from a host, but rather the very thing that leads to the host growing.
How to look at social media
how to look at social media - by Adam Aleksic
I like the different terms that the author uses for the different modes to consume social media - umsicht (immersion), flânerie (a mode of detached viewing) and the dérive (interact, but from a state of observation)
The philosopher Martin Heidegger would identify this pre-reflective mode of looking as umsicht: a state of immersion in our environment, where perception occurs without active thought. In umsicht, you intuitively know how to cope with your experience, but you don’t actively think about it.
To me, this alternate state of perception is analogous to the nineteenth-century French concept of flânerie: a mode of detached viewing, originally for the purpose of observation while walking through elements of urban life. To be a flâneur of the algorithm, you have to similarly embrace your role as an observer and coolly analyze events as they occur. This is a conscious, actively reflective state of consumption.
This third mode is inspired by another theory of walking: the dérive, a type of unplanned journey formulated by the Situationist philosophers in reaction to the overstimulation of media and spectacle. By allowing you to intuitively “feel out” an urban environment, dérive lets you interact, but from a state of observation. You still dissociate into umsicht, but you take note of disruptions. Over time, you can train yourself to both experience and learn from that experience.
The solution is to radically build up your awareness through the very way you perceive the scroll state. Let yourself engage, but not fall victim. Feel, detach, learn, repeat. It’s going to be work, but it’s how we start reclaiming power for ourselves.
2025-09-13
Should you have kids
Should You Have Kids? - by Josh Zlatkus - Living Fossils #kids #parenting
Ezra Klein, whom I generally respect, was once puzzled by why people aren’t having more children. In particular, he was surprised that incentive programs (like free daycare) have little effect.
I would argue that his surprise stemmed from applying the wrong rationality. From an academic perspective, incentives drive behavior, so lowering the cost of parenthood should increase births. But it doesn’t, because people generally don’t factor these kinds of incentives into their decision. They rely on a different rubric, a different rationality.
For most of human history, that rubric was simple: Do I want to bang this person? If so, and a child resulted, the next question was: Do I want to protect this offspring? At no point did anyone have to ask whether to have children. At no point did they have to list their values and imagine “living into” them. Reproduction just happened, without deliberation.
However, now that the question is asked, it seems as if people ultimately rely on more ecologically rational approaches—Is it expected of me? Is it part of the good life as my culture understands it? Does the person I love have a stronger opinion?—rather than academically rational approaches, such as: Are there more Pros or Cons? Do I like other children? How does it feel to say yes? How about no? Ultimately, will it line up with my values? Will I receive financial aid from my government? Honestly, these questions are neither here nor there.
Even with ecologically rational approaches, though, thinking about whether to have children is still like those dreams where we go to buy something but discover there’s nothing in our pockets to pay for it (sometimes we don’t even have pants). Similarly, on this major question of life, we reach inside ourselves and find nothing, no tool made for the purpose.
Vibe Code Cleanup Specialists
The Software Engineers Paid to Fix Vibe Coded Messes
Linkedin has been joking about “vibe coding cleanup specialists,” but it’s actually a growing profession.