The New Aesthetic is an act of noticing, as much as anything: we are already in a machine-vision world, we are already in a world where the digital is erupting into the physical, and we just didn’t really notice it, in the entire breadth of its creeping wave, until now.

Consensus in a liberal-democratic society is — and all will always be — the expression of a hegemony and the crystallization of power relations.

Wikipedia is a privately owned public space. Its articles are managed and manicured as carefully as the flora of Zuccotti Park. Just as Wikipedia is groomed for smooth and sensible data retrieval, the privately owned public park is a place for white-collar workers to savor a moment of relaxation so they can return to the bustle of the office feeling refreshed. Zuccotti Park and Wikipedia both make sense in the framework of a neoliberal worldview that understands public spaces—in the city and online—as sites of discrete actions and transactions, as links in logical chains of cause and effect. They are not places so much as they are conduits of productive movement. Ersatz urban environments are built along this principle: the Silicon Valley offices of Google and Facebook eschew cubicles for plazas and promenades, in the belief that shared spaces of locomotion generate productivity and innovation.

The real Grim Meathook Future, the one I talked about back when I wrote that thing and the one I see now, is the future where a relatively small slice of our species lives in a sort of Edenic Eloi reality where the only problems are what we laughingly refer to as White People Problems, like being able to get four bars’ worth of 4G signal at that incredible pho joint that @ironicguy69 recommended on Twitter, or finding new ways to lifehack all the shit we own into our massive closets…while the rest of the world is reduced to maintaining our lifestyles via a complex process of economically-positioned indentured servitude and clinging with the very tips of their fingernails onto the ragged edge of our consumer leavings, like the dorky dude who shows up the first day of school with the cheap K-Mart knockoffs of the pumped-up kicks the cool kids are wearing this year. In other words, the Grim Meathook Future is the one that looks like the present, the one where nothing changes.

I don’t have a map here to look at the geography, but the border between Israel and the West Bank is obviously right there, right next to Tel Aviv, which is the financial capital, the industrial capital of Israel, the center of Israel. It’s—what the border would be? Maybe seven miles from Tel Aviv to what would be the West Bank…The other side of the West Bank, the other side of what would be this new Palestinian state would either be Syria at one point, or Jordan. And of course the Iranians would want to do through the West Bank exactly what they did through Lebanon, what they did near Gaza. Which is that the Iranians would want to bring missiles and armament into the West Bank and potentially threaten Israel. So Israel of course would have to say, “That can’t happen. We’ve got to keep the Iranians from bringing weaponry into the West Bank.” Well, that means that—who? The Israelis are going to patrol the border between Jordan, Syria, and this new Palestinian nation? Well, the Palestinians would say, “Uh, no way! We’re an independent country. You can’t, you know, guard our border with other Arab nations.” And now how about the airport? How about flying into this Palestinian nation? Are we gonna allow military aircraft to come in and weaponry to come in? And if not, who’s going to keep it from coming in? Well, the Israelis. Well, the Palestinians are gonna say, “We’re not an independent nation if Israel is able to come in and tell us what can land in our airport.” These are problems—these are very hard to solve, all right? And I look at the Palestinians not wanting to see peace anyway, for political purposes, committed to the destruction and elimination of Israel, and these thorny issues, and I say, “There’s just no way.”

“Someone also swatted my house,” he tells me, smiling. “It happens a lot to me. Well, the SWAT team was only once at my house, but lots of time with the local police department.” Swatting is a vicious prank where a hacker uses an internet call system to report a hostage situation, which scrambles local law enforcement to the victim’s doorstep.

“Through AOL, you can use AT&T Relay to call the SWAT. It’s for handicapped people. You have to sign up, but it’s easy to sign up. You just instant message the username AT&T Relay and then 911. They ask what’s your location, the emergency. That’s what they did to me. That’s what they did to my school too, because there’s less ways of getting caught.”

Cosmo shrugs at this, like it’s all perfectly normal stuff for a teenage boy. And the thing is, in 2012, it is perfectly normal for a bored teenage boy on the edge of delinquency. Instead of egging cars and swinging bats at mailboxes, he’s breaking into e-mail accounts.

Cosmo got into hacking via online gaming. He grew up on Xbox, and played others online competitively. One day, he was knocked offline mid-match, forfeiting the game. He discovered that this was done via a simple trick, where one gamer turns a script on his opponent’s IP address. He began using this same tactic himself. It was easy and required nothing more than off-the-shelf programs, like Cain and Able. It was a veil lifted.

What, then, is work for? Aristotle has a striking answer: “we work to have leisure, on which happiness depends.” This may at first seem absurd. How can we be happy just doing nothing, however sweetly (dolce far niente)? Doesn’t idleness lead to boredom, the life-destroying ennui portrayed in so many novels, at least since “Madame Bovary”? Everything depends on how we understand leisure. Is it mere idleness, simply doing nothing? Then a life of leisure is at best boring (a lesson of Voltaire’s “Candide”), and at worst terrifying (leaving us, as Pascal says, with nothing to distract from the thought of death). No, the leisure Aristotle has in mind is productive activity enjoyed for its own sake, while work is done for something else. We can pass by for now the question of just what activities are truly enjoyable for their own sake — perhaps eating and drinking, sports, love, adventure, art, contemplation? The point is that engaging in such activities — and sharing them with others — is what makes a good life. Leisure, not work, should be our primary goal.