Fredrik Gunnarson
@fredrikgunnarson.bsky.social
Preschool teacher, parent, cat lover, and concerned citizen trying to care about the world. Living in Sweden.
3/
It will immediately fulfill exactly what you say you want — not what you deep down mean, not what you might later want to revise, not what you symbolically long for — but precisely what you articulate, in the world as it actually is.
It will immediately fulfill exactly what you say you want — not what you deep down mean, not what you might later want to revise, not what you symbolically long for — but precisely what you articulate, in the world as it actually is.
July 27, 2025 at 9:47 PM
3/
It will immediately fulfill exactly what you say you want — not what you deep down mean, not what you might later want to revise, not what you symbolically long for — but precisely what you articulate, in the world as it actually is.
It will immediately fulfill exactly what you say you want — not what you deep down mean, not what you might later want to revise, not what you symbolically long for — but precisely what you articulate, in the world as it actually is.
2/
Imagine a thought experiment. You have a real genie in a bottle. It is literal, exact, and governed only by cold logic — indifferent to justice, to suffering, or to whether the result will nourish or destroy you.
Imagine a thought experiment. You have a real genie in a bottle. It is literal, exact, and governed only by cold logic — indifferent to justice, to suffering, or to whether the result will nourish or destroy you.
July 27, 2025 at 9:47 PM
2/
Imagine a thought experiment. You have a real genie in a bottle. It is literal, exact, and governed only by cold logic — indifferent to justice, to suffering, or to whether the result will nourish or destroy you.
Imagine a thought experiment. You have a real genie in a bottle. It is literal, exact, and governed only by cold logic — indifferent to justice, to suffering, or to whether the result will nourish or destroy you.
And that made me think of an old favorite book on the theme of quality: Zen and the Art of Motorcycle Maintenance. I just have to reread it — it’s always opened up my thinking whenever I’ve picked it up.
April 27, 2025 at 5:56 PM
And that made me think of an old favorite book on the theme of quality: Zen and the Art of Motorcycle Maintenance. I just have to reread it — it’s always opened up my thinking whenever I’ve picked it up.
16/16
Ethical action flows from attention and judgment. It’s often quiet, inconvenient, and hard. But it makes repair and dignity possible.
In a distracted world, it may be one of the most radical things we can practice.
Ethical action flows from attention and judgment. It’s often quiet, inconvenient, and hard. But it makes repair and dignity possible.
In a distracted world, it may be one of the most radical things we can practice.
April 19, 2025 at 12:59 PM
16/16
Ethical action flows from attention and judgment. It’s often quiet, inconvenient, and hard. But it makes repair and dignity possible.
In a distracted world, it may be one of the most radical things we can practice.
Ethical action flows from attention and judgment. It’s often quiet, inconvenient, and hard. But it makes repair and dignity possible.
In a distracted world, it may be one of the most radical things we can practice.
15/16
Ethical action isn’t about always being right. It means acting deliberatively—with awareness, conscience, and a willingness to bear consequences. A choice to stay present, not disappear.
Ethical action isn’t about always being right. It means acting deliberatively—with awareness, conscience, and a willingness to bear consequences. A choice to stay present, not disappear.
April 19, 2025 at 12:59 PM
15/16
Ethical action isn’t about always being right. It means acting deliberatively—with awareness, conscience, and a willingness to bear consequences. A choice to stay present, not disappear.
Ethical action isn’t about always being right. It means acting deliberatively—with awareness, conscience, and a willingness to bear consequences. A choice to stay present, not disappear.
14/16
They followed procedure. They obeyed. They did not think. This is the danger: when reflection stops, responsibility dissolves—and violence becomes routine.
They followed procedure. They obeyed. They did not think. This is the danger: when reflection stops, responsibility dissolves—and violence becomes routine.
April 19, 2025 at 12:59 PM
14/16
They followed procedure. They obeyed. They did not think. This is the danger: when reflection stops, responsibility dissolves—and violence becomes routine.
They followed procedure. They obeyed. They did not think. This is the danger: when reflection stops, responsibility dissolves—and violence becomes routine.
13/16
3. Effect in the world
Banal evil ↔ Ethical action
In the end, it’s about what we do. Arendt’s banality of evil described how ordinary people caused great harm—not from hatred, but from detachment.
3. Effect in the world
Banal evil ↔ Ethical action
In the end, it’s about what we do. Arendt’s banality of evil described how ordinary people caused great harm—not from hatred, but from detachment.
April 19, 2025 at 12:59 PM
13/16
3. Effect in the world
Banal evil ↔ Ethical action
In the end, it’s about what we do. Arendt’s banality of evil described how ordinary people caused great harm—not from hatred, but from detachment.
3. Effect in the world
Banal evil ↔ Ethical action
In the end, it’s about what we do. Arendt’s banality of evil described how ordinary people caused great harm—not from hatred, but from detachment.
12/16
Arendt saw evil arise when judgment stopped and roles took over. Weil shows the path back: care begins in attention and deepens in judgment. It’s not enough to see—we must choose to act with care.
Arendt saw evil arise when judgment stopped and roles took over. Weil shows the path back: care begins in attention and deepens in judgment. It’s not enough to see—we must choose to act with care.
April 19, 2025 at 12:58 PM
12/16
Arendt saw evil arise when judgment stopped and roles took over. Weil shows the path back: care begins in attention and deepens in judgment. It’s not enough to see—we must choose to act with care.
Arendt saw evil arise when judgment stopped and roles took over. Weil shows the path back: care begins in attention and deepens in judgment. It’s not enough to see—we must choose to act with care.
11/16
Care requires moral judgment—the ability to reflect, to see oneself as part of a larger whole, to weigh consequences and ask: What is right, not just what is permitted.
Care requires moral judgment—the ability to reflect, to see oneself as part of a larger whole, to weigh consequences and ask: What is right, not just what is permitted.
April 19, 2025 at 12:58 PM
11/16
Care requires moral judgment—the ability to reflect, to see oneself as part of a larger whole, to weigh consequences and ask: What is right, not just what is permitted.
Care requires moral judgment—the ability to reflect, to see oneself as part of a larger whole, to weigh consequences and ask: What is right, not just what is permitted.
10/16
Carelessness doesn’t just mean being sloppy—it means acting without regard for others. When responsibility gives way to convenience, people become noise, data, background.
Carelessness doesn’t just mean being sloppy—it means acting without regard for others. When responsibility gives way to convenience, people become noise, data, background.
April 19, 2025 at 12:58 PM
10/16
Carelessness doesn’t just mean being sloppy—it means acting without regard for others. When responsibility gives way to convenience, people become noise, data, background.
Carelessness doesn’t just mean being sloppy—it means acting without regard for others. When responsibility gives way to convenience, people become noise, data, background.
9/16
2. Inner stance toward others
Carelessness ↔ Care
Once we begin to see, the question becomes: How do we relate to the other? What kind of presence do we offer?
2. Inner stance toward others
Carelessness ↔ Care
Once we begin to see, the question becomes: How do we relate to the other? What kind of presence do we offer?
April 19, 2025 at 12:58 PM
9/16
2. Inner stance toward others
Carelessness ↔ Care
Once we begin to see, the question becomes: How do we relate to the other? What kind of presence do we offer?
2. Inner stance toward others
Carelessness ↔ Care
Once we begin to see, the question becomes: How do we relate to the other? What kind of presence do we offer?
8/16
Weil wrote: “Attention, taken to its highest degree, is the same thing as prayer.”
Attention is a moral posture: readiness to meet the world as it is—not as we want it to be.
Weil wrote: “Attention, taken to its highest degree, is the same thing as prayer.”
Attention is a moral posture: readiness to meet the world as it is—not as we want it to be.
April 19, 2025 at 12:57 PM
8/16
Weil wrote: “Attention, taken to its highest degree, is the same thing as prayer.”
Attention is a moral posture: readiness to meet the world as it is—not as we want it to be.
Weil wrote: “Attention, taken to its highest degree, is the same thing as prayer.”
Attention is a moral posture: readiness to meet the world as it is—not as we want it to be.
7/16
Simone Weil offered attention as the antidote: not just focus, but love—the decision to look at another person without trying to use, define, or judge them.
Simone Weil offered attention as the antidote: not just focus, but love—the decision to look at another person without trying to use, define, or judge them.
April 19, 2025 at 12:57 PM
7/16
Simone Weil offered attention as the antidote: not just focus, but love—the decision to look at another person without trying to use, define, or judge them.
Simone Weil offered attention as the antidote: not just focus, but love—the decision to look at another person without trying to use, define, or judge them.
6/16
Arendt described thoughtlessness as the condition where evil becomes ordinary—when people stop thinking for themselves and let routines or roles take over moral judgment.
Arendt described thoughtlessness as the condition where evil becomes ordinary—when people stop thinking for themselves and let routines or roles take over moral judgment.
April 19, 2025 at 12:57 PM
6/16
Arendt described thoughtlessness as the condition where evil becomes ordinary—when people stop thinking for themselves and let routines or roles take over moral judgment.
Arendt described thoughtlessness as the condition where evil becomes ordinary—when people stop thinking for themselves and let routines or roles take over moral judgment.
5/16
1. Orientation toward the world
Thoughtlessness ↔ Attention
This is where it starts: do we choose to see and stay present with what’s happening around us—or retreat into habit and numbness?
1. Orientation toward the world
Thoughtlessness ↔ Attention
This is where it starts: do we choose to see and stay present with what’s happening around us—or retreat into habit and numbness?
April 19, 2025 at 12:57 PM
5/16
1. Orientation toward the world
Thoughtlessness ↔ Attention
This is where it starts: do we choose to see and stay present with what’s happening around us—or retreat into habit and numbness?
1. Orientation toward the world
Thoughtlessness ↔ Attention
This is where it starts: do we choose to see and stay present with what’s happening around us—or retreat into habit and numbness?
4/16
Weil saw attention as a form of love—a refusal to look away. From this contrast between Arendt and Weil, a 3-part ethical structure emerged. A way of thinking about how we disengage—and how we might return.
Weil saw attention as a form of love—a refusal to look away. From this contrast between Arendt and Weil, a 3-part ethical structure emerged. A way of thinking about how we disengage—and how we might return.
April 19, 2025 at 12:56 PM
4/16
Weil saw attention as a form of love—a refusal to look away. From this contrast between Arendt and Weil, a 3-part ethical structure emerged. A way of thinking about how we disengage—and how we might return.
Weil saw attention as a form of love—a refusal to look away. From this contrast between Arendt and Weil, a 3-part ethical structure emerged. A way of thinking about how we disengage—and how we might return.