Category: Life course

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Willingness to pay

The willingness to pay for a product by consumers can be easy to predict. During the June 2026 heat wave in Europe, earlier and more intense than ever before, many people went to retailers offering cooling systems or fans with a determination to buy. However, the retailers who had stocks available found themselves depleted rapidly. The physical urge to find a solution to cool down a hot apartments has pushed the willingness to pay to new heights for such systems. A kind of market failure occurred as too many (short-sighted) consumers wanted to buy a quick fix for a serious personal health-related issue. The widely observed shortage of supply of air-conditioners and fans raised considerable frustrations on all sides, missed turnover and substantial profits for the retailers and lack of physical cooling in a suddenly “overheated” market.
The increased willingness to pay might be redirected to other “greener” solutions to the heating problem, but they often entail behavioral changes. This bi-directional relationship between willingness to pay and (lack of) readiness for behavioral changes is a fundamental principle of behavioral economics and sociology.

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Gone Gliding

The seaside resorts offer additional experiences to people beyond swimming. Gliding on the water or in waves is an affordable exercise for everyone. It  just needs a small board and off you go. Falls are a usual part of the exercise. Beware of them if you have any prior conditions. For the 50+ generations some regular prior falling exercises are a must. Youth has the advantage of sufficient power per kg of body weight to afford repeated falls. Water and sand soften the falls. The gliding experience, however, is a great compensation for the risks taken. Not for everyone, but early experiences in or beyond schools give pupils a head start on how to balance out yourself in specific situations. Spectators and the experience to be under observation might influence your performance for the better or worse. Balance is a rather complex experience combining body and mind coordination for all ages. 

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École buissonnière

In 2026 the “École buissonnière“, the outdoor schooling has become a viable alternative to the schools that are overly hot during summer. But far beyond being an alternative out of necessity, schools as well as kindergardens adopt a form of schooling close to and in nature. It can be so much more than a simple interlude or excursion. Learning from nature is a precursor of bionics as well as compassion. After all nature offers ample examples of diversity and coping mechanisms. It is an option not only for learning purposes restricted to the young, but it is underexploited in continuous learning and lifewide experiences as well. There have been abuses also in history, most notably by Nazis in Germany for purposes of indoctrination. The learning opportunities to encourage a critical perspective of our modern, technology- and screen-dominated learning and life, are huge. They just need experienced guidance on the way of discovery, comparisons and collective experiences. Children open up and have fun, the more the pressure of classrooms is alleviated.  Learning about the importance of biodiversity from different angles is a very human value and includes our responsibility for other species.

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Ensor Home

There are few artists who stayed in their home for almost all their life. James Ensor was a personality who was profoundly attached and continually attracted to his native city of Ostend. After a short and unsuccessful spell at the Brussels art academy, he returned to his parents’ home and due to a heritage from an uncle, he could live in a nearby house, which also served him as his atelier. Although I did not come across documents that showed he had traveled a lot, nowadays his art work is spread across the globe. The seaside resort of Ostend was a real tourist destination and, therefore, many famous people of the 1st half of the century passed by and met with Ensor there. Not only fellow artists, but also scientists like Albert Einstein. Critical minds and people searching beyond the trodden paths must have been attracted to him, a personality who dared to challenge conventional painting and techniques of his time. A reconstruction of his atelier and several animations give a lively modern touch to his work and living style. My take home message from the Ensor Home: The search for inspiration might be just around the corner. 

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Autonomous Agents

We all have seen more or less autonomous robots somewhere, maybe in a garden silently doing its job or doing more demanding tasks like in playing table tennis against a human. Even the evolution of polluting fireworks to swarms of little light-emitting drones designing figures on the sky have become quite popular. The AI-world is similarly advancing rapidly and proposes more and more “autonomous agents” to assist us. It seems crucial to distinguish the 2 Ds of autonomous agents: Degrees and Dimensions. As with job quality or job satisfaction, there are several sub-dimensions, which need to be considered when dealing, in a summarizing form, with such encompassing terms.
You might allow an agent to order missing food for a meal and pay for this autonomously. You might even be assisted in financial choices to a large degree, but you might not want an autonomous agent to make far reaching decisions concerning your health or partnership(s). Besides such dimensions, the degree of autonomous decision-making needs to be calibrated according to your (perhaps changing) preferences. Booking a table in a restaurant, with a single other person, might not just be a friendly, nice assistance, but it might get you into severe trouble. However, managing conference bookings, a family event or a birthday party might allow you to concentrate on other issues or specific details. Additionally, there are underlying and cross-cutting topics like trust, risks and security that enter the “2 Ds of autonomous agents”. A 2-dimensional matrix plotting levels across dimensions might work as a behavioral guideline in the development of autonomous agents. More dimensions may be added during the implementation.

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Autonomy in Behavior

The learning capacity of humans sets them on a path to acquire and extend their autonomy in behavior. At birth, physical and emotional dependence is highest. Soon learning to handle different nutrition sources and emotional stress allows to gain more autonomy in each of these components of autonomy. Throughout later childhood and adolescence we develop various additional domains as well as degrees of autonomy.
Role-playing, enhanced motor control and interaction with others define and redefine continuously the potentials and limits of autonomous behavior. Social norms start to play an even more important role as of adulthood, just consider financial autonomy as one of the dimensions. The most distinguishing factor from robots or animals until 2026 has been the human ability to form its own autonomous judgment, where value systems and legal norms co-determine or set limits to our autonomy or behavior. Some results from neuroscience have demonstrated that our readiness to act is prefigured in our brain and additional “intelligent” mechanisms are needed to suppress or guide the otherwise autonomous, spontaneous action or reaction.
Our “free will” might not be as free as we wish it to be. Similarly our autonomy in behavior or decision-making might not be as autonomous as we tend to believe. (Image: Social cooperative gardening project, Brussels 2026-6)

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Autonomy in literature

As we might imagine, autonomy has been and is a huge topic in literature. From the foundations of democracy to the autonomous state building, historical accounts are full of treaties on autonomy. Literature has taken similar steps by asking can we really be autonomous in our decision-making as we are social beings embedded into varieties of Throne, families and networks. There are ever larger parts that we are conscious about, but the realm of unconsciousness or sleep remains substantial. Maybe in literature, the author Samuel Beckett has gone furthest in dealing with human autonomy in his writings. The search for autonomous action might lead to far-reaching inactivity in “Waiting for Godot”.
However, Beckett’s view about autonomy can also be interpreted as a continuous battle of mankind as demonstrated in the often cited expression by Beckett (“Worstward Ho”, 1983, p.7) “All of old. Nothing else ever. Ever tried. Ever failed. No matter. Try again. Fail again. Fail better.” Our strive for autonomy remains a lifelong struggle. The path to more autonomy is not linear over the life course. In fact, much evidence from gerontologists suggests that it might follow an inverse U-shape, being low at birth and low before death. Literature has guided us in such questions just as much as religious, philosophical, legal and social concerns enter into the underlying concept of autonomy and autonomous decision-making across the life course.

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Autonomy as Happiness

The French philosopher Émile-Auguste Chartier, better known as Alain, is a proponent of a rational approach towards fundamental issues. Therefore, we should expect from the reading of “Propos sur le bonheur” a thought-based conception of happiness. In his propositions on happiness, autonomous decision-making and autonomous actions play a decisive role. Rather than writing a voluminous “treatise” on happiness, he had chosen in the 1920s, the form of 93 about 2-page long propositions about happiness. These propositions are a bit more explicit than, for example, Nietzsche’s aphorisms, but they remain short without much literary context to the kind of rational analysis based on observations and anecdotal supporting evidence.
In propositions 42 “Agir” and 44 “Diogène” he deals with autonomy as subject. “on veut agir, on ne veut pas subir” (in short, “act, not endure”, own translation), that is his quintessence. “Tous les métiers plaisent autant que l’on y gouverne, et déplaisent autant que l’on y obéit.” (44). (All professions are pleasant if you govern, and are unpleasant if you have to obey). More than 100 years later, empirical studies on job quality, job satisfaction and happiness still build on this rationale.

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China Job Quality

In a small study of 771 Chinese adults, Dong, Wu, Ni & Lu (2021) have reported on the impact of long working hours on job satisfaction. If you work few hours, job satisfaction increases as you work more hours. However, working many hours already, additional work, 40+ per week, does no longer increase work satisfaction in China. In order to preserve the recommended or communist work ethos of a “996 work schedule” (from 9 a.m to 9 p.m, 6 days a week) the authors recommend that managers support more autonomy for workers to fix their schedules as this could increase their job satisfaction. Autonomy to schedule your work and more autonomy in decision-making moderate the impact of long work hours on job satisfaction. Eventually the Chinese comrades might get satisfaction in other areas but work as well.
(Book Exhibits on Karl Marx, Museum Trier Germany Books 2023)

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Job Quality Insights

In the U.S. the Upjohn Institute for Employment Research conducts a major empirical study on job quality (Houseman et al. 2025 1st wave 18.000 respondents). The documentation and the full set of questions (Link) cover 5 dimensions of job quality: compensation and job security; work structure and autonomy; work environment; worker agency and voice; growth and development. The special merit of the survey is that it makes great efforts to cover also new forms of (precarious) self-employment (Abraham et al. 2026). The degree to which can you make autonomous decisions is of relevance to the self-employed as well as it is a part of the job quality of dependent employees in small, large or big firms.
Related to the use of AI for work purposes question 31 asks for the influence on the decision to use new technologies in your job. This is the modern version of a question, whether you have influence on how you do your job. Bullying in a job may come from supervisors, colleagues or customers and respondents report on this. Beyond the answers given for “your main job”, it is noteworthy that the inclusion of questions on a secondary job allow to identify with more precision the precarious forms of how people try to manage to make a decent living in the U.S.A.
(Image: Exhibition Fashion Council Berlin at New National Gallery 2026)

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Autonomy as Job Quality

As many labour markets have been confronted with employment and skill shortages in OECD countries, the interest in what constitutes a good job has increased. After the “decent jobs” campaigns by the ILO, it became crucial to be able to better measure what constitutes a decent job and job quality more generally. The COVID-19 crisis had pushed remote work, but the impact on job quality has been mixed.
A larger empirical effort set out to measure job satisfaction and job quality more precisely. The study funded by the Luxembourg Chamber of Labour (Steffgen, Sischka et al. 2020) puts autonomy at work in the category of “job design”. The findings suggest that autonomy has substantial correlations with almost all other measures of job quality, but in a multivariate setting work-life conflicts, job security, atypical working time, mobbing, time pressure or social demands overwrite the issue of autonomy as a statistically significant impact on general well-being. Social support, however, has the strongest positive impact on overall satisfaction. Solidarity at work drives overall well-being.
The more narrow concept of satisfaction with one’s job find autonomy just as important as career advancement on the 5% significance level. Participation in decision making, income and again social support have somewhat stronger impacts. Autonomy concerns time and tasks. Can you decide what to do, how to do, where to do and when to do your tasks?
Depending on how you answer these questions on a 1-5 scale, the more or less satisfied you are with your job. Of course, leadership styles might interfere additionally. (Image: May 1st 2026 Berlin)

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Marilyn Monroe TM

The image and probably even the person of Marilyn Monroe has become a trademark of its own. Since the choice to change her name and outlook to become or be created as the objectified trademark of Marilyn Monroe, the financial interests to gain money using every image, sound or video have reached above average returns. The profits mostly accrue to those owning the commercial rights. At the occasion of her 100th birthday, this continued rent seeking keeps spinning.
It has been well documented that the early death at just 36 years of age is linked to her exploitation or “commodification” as a trademark rather than a person able to cope with the overloaded imagery of herself. Bookshops, even in 2026-6, decorate their windows with books with her image on the cover as eye catcher. As with few other persons, Marilyn Monroe stands for an objectified person where the property rights of the image keep being exploited long after her tragic death. (Image: Marilyn Monroe, tramage by Bruno James BdF, left and algorithmic on the right. Transbordeur 2026).

 

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Considerations about Space

As is true for most architects, for example Le Corbusier, they are mostly remembered for their actual realizations (Scharoun, Mies van der Rohe), rather than the grand designs prepared for an architecture competition. Henri Gaudin has not only left concrete implementations of his ideas, but also several books on his perception and ideas about “concepts of space” (“Considérations  sur l’espace”), which comprises architectural ideas about “empty spaces“. Additional sources of inspiration were a relentless pursuit of drawing and designing what he saw, for example while travelling.  The BNF has received the extraordinary donation of the journals of Henri Gaudin, which allow to trace his continuous search for innovative representations of what creates a space, the impression of space and the relationship between spaces.
His travels with the TGV in France filled a complete “carnet” (booklet). Architecture is surely not about concrete. In the best cases there is a lot of research happening “backstage”, sometimes in small spontaneous sketches that can have a very lasting impact on many people’s perception of space later on. His own landscape drawings were an interesting inspiration for his architectural work as well. “Image: Landscape drawings by Henri Gaudin, BNF Paris 2026-6, Galérie des Donateurs).

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Dry January

There is a health trend to pass a sober, “dry January” after the X-mas and New Year festivities. It seems to be rather popular, so that the French wineries have started a marketing campaign of a “French January“. We shall see what the battle of marketing campaigns means in the end for the health of our liver (Study Link). It might lead to changes in consumer behavior of the following kind. Take advantage of good price offers for French wine and champagne in January and drink it as of February.
For addicts of the “carneval season” this should not be too difficult, jointly with a couple of friends. Alternatively, you might not be bothered and continue a moderate consumption across seasons. Moderate consumption, however, is the tricky part of alcohol consumption. Medical guidelines (health of liver) have evolved recently to count each drop of alcohol into your total consumption in either fluid litres of pure alcohol or the equivalent measured in grams. 

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Mammalian Aging

Mammals share a lot of similarities with respect to aging. The researchers Alexander Tyshkovskiy and Vadim N. Gladyshev et al. (2026) spearheaded multiple research to identify similarities across humans, macaques, rodents and mice. The outcome of this overarching study of mammalian aging and mortality is a set of biomarkers that can serve to predict time to death.
Why is this interesting? With the rise of the longevity interest in the 21st century, the need increases to use robust biomarkers that can assess any presumably miraculous innovation to smooth human aging or prolong the time to death. Steps towards “universal transcriptomic signatures” including CDKN1A and LGALS3 (compare across species), which proved to be important in mortality predictions based on the large UK Biodata.
It is the accumulation of damage, which drives  processes of aging . However, “inflammation, replicative senescence, metabolic inhibition and γ-irradiation” can be attenuated or occasionally even reversed. The aging of cellular components has been demonstrated using “modular-specific clocks”.
With these biological advances in the field of biomarkers, the BPS nexus (biology-psychology-society links) could receive more attention as well in order to enlarge the society-wide research into the causes of human aging.
(Image: Staatsballett Berlin, Choreographie Crystal Pite, Gods and Dogs, Angels’ Atlas performed 2026-5, final applause)

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Latent social structure

In empirical approaches to sociology we occasionally apply “latent variables analyses”. The aim is to uncover links between data that are not obvious in standard analyses of data. We are pretty convinced by evidence that age correlates with the probability of death. However, most tragedies are created around exceptional counter examples to this “rational expectation”. We also somehow have an intuition about the positive effect of social networks or the social fabric in a more general sense on living and survival. In some of those latent variable models we find evidence for an underlying factor without being able to properly name or frame it. Hence, as social scientists we continue to be interested in ways to make latent social structures more visible. With such an approach in mind I visited the exhibition by author and photographer “John Kolya Reichart” in the “Schöneberg Museum” entitled “Die Kette” (The Chain, 2026-5). The start of the chain is a familiar person in your neighborhood who leads you to the next person and so on. It is explicitly a non-random procedure, which complements proceedings of strictly random sample selection of survey methodologies. The sources for bias outcomes are multiple, however, an underlying or latent social fabric of a friendship and support mechanisms can be shown. Besides the b/w portraits and audios, giving a justification for the choice, the documentation of the process of production gives more insights into the risks and potentials of this form of insights into latent social structures.
(Image: Schoeneberg Museum, “Die Kette” by John Kolya Reichart)

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Nothing changed

It reads like an entry into a personal diary. The poem “Darmstadt, 4. Januar” by Renate Schmidgall (2025, p. 24) reflects on the obsession with change. The sky shows traces of airplanes, which have passed some time ago. Trees age slowly, a pigeon sets off. “Nichts ist anders als gestern,” (Nothing is different from yesterday, then suddenly a poem finds again its space in me, …). Nothing changed, and yet, suddenly, all is different again. Motivation sets in and time appears rather short.
In “Donnerstag” (Thursday) Schmidgall (2026, p.30) notes a daily routine and the planning of today, even the day after tomorrow. Emptying her paper basket, she finds a quotation from Bruno Schulz she noted previously. “An allem schuld ist der schnelle Zerfall der Zeit.” (The fault of everything is the rapid dissolution of time).
Time is portrait in these two poems as both a moment-specific personal experience as well as the short-cut description of a society-wide trend. Just, as if time was the driving force of change on both levels, even if we know it is not time in itself, but other forces are at work. “O tempora, o mores” as Cicero stated, appears to be still valid summary claim. (Image: Neue Nationalgalerie Front – WZB (Stirling architecture) in background, Fog installation in sculpture garden 2026-5).

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Post-sacred architecture

As with our human bodies, and in many instances already, sacred architecture follows a life course pattern. The thriving religious communities build and expand their faith to larger audiences. In these expansionary phases of the faith many monumental buildings, known as sacred architecture, as well as splendid interiors or artefacts enter the “built faith”. After the peak of membership and in periods of contraction, the question of how to scale down the splendors starts to arise.
Eventually, the ceding of the sacred architecture to the non-believing communities comes into consideration. The sacred architecture needs to find its place in the evolution of societies as well as urban and rural local space. Depending on the intentions and resources of communities, post-sacred architecture has to redefine its purpose for its own survival.
An interesting example of post-sacred architecture constitutes the “Friedrichswerdersche Kirche” in Berlin. The use as a historic exhibition space for sculptures of the 19th century works particularly well in combination with an active program on art, architecture and history. The statue by Ludwig Winckelmann (image below) depicts the reflection on and about a miniature sculpture in space. The post-sacred use of this fine and luminous architecture continues to reach an enlightened audience.

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Woman artist scandal

The painter Hermine Schmidt-von Preuschen, little known today, had to face strong forces in the established art community of her time. The skills and audacity she displayed at an early stage of her career as painter is epitomized in her work “Imperator Mors”. This painting dates back to 1887 and was rejected by the art academy in Berlin for their official exhibition. The woman artist was already at that time confident enough that her painting was of sufficient quality to deserve to be not only considered in the exhibition, but also to be seen by larger audiences. Similar to the refused painters of the impressionist movement, she decided to mount her own exhibition. The turnout to this proved to be quite a success according to the press cuttings presented as part of the exhibition in Berlin at the “Alte Nationalgalerie” 2026-5. Maybe it was the intended philosophical topic or message that killed the chances to be part of the art academy exhibition. “Imperator Mors” shows death or a skeleton to be the ultimate ruler of our fate. For all those who believe in some sort of life after death, this can be viewed as a “Scandal” in itself. The scandal created with such a depiction probably overshadowed the fact that the provocation came from a woman artist. Still very avantgarde for the end of the 19th century. (Image: Hermine Schmidt-von Preuschen and her painting Imperator Mors 1887)

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Family Archaeology

The archaeology of family bonds is an interesting branch of both archaeology and genealogy. The mixing of hunter-gather populations with settled populations seems a rather ancient fact (study link). Analytical DNA comparisons reveal that nearby groups had indeed contact and even intermarriage occurred more than 5.000 years ago (Mattila et al. 2026). The evidence is based on data from a cemetery where several persons were buried in the same grave.
The study by Blöcher et al. (2026) demonstrates that in the late phases of the Roman empire along the Roman frontier in Germany a mixing of Romans with local populations a similar process took place. Whereas genetic structures persisted until the 6th century, the Central European genome as we know it today refers back to the 7th century. The inter-generational transmission seems to be an important driver of diversity. The high infant mortality together with an earlier mortality of women than men at that time show the accomplishments of modern medicine to safe infants and mothers from the hazards surrounding family formation and survival.

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Given then Chosen

Family is first given and only later in life family becomes a matter of choice. This is a rather sequential perspective on family matters. A lot of ethnological as well as sociological research shows that the shadow of the given family can reach long into an individual’s later life. It is essential to be or become aware of the mutability of what constitutes a family. The ethnological variability across the globe of the norms and legislation that govern families is amazingly broad. The interference of religious beliefs and practices have always attempted to gain access to the nucleus of family life as an attempt to influence the “given part” of family.
It is a much more complex issue to understand and research the “chosen part” of partnership trajectories in a broader sense and from a life course perspective (Fasang et al. 2024). The social background and upbringing in a broad sense have a lasting impact on most people. However, there are enormous degrees of freedom to later on choose your friends, family or families. Societies across continents have chosen and invented particular rites of transitions between families and how to bridge networks. It is amazing that we tend to devote so little thought to this nucleus of our societies. 

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Pictures at an exhibition

The playlist on Spotify, which accompanies the exhibition “Unforgettable” in Ghent, is an interesting extension of the unforgettable artists into today and tomorrow. You may be inclined to share your opinion in the way Maria Iskariot does it in “Dat find ik lekker” or more like Sophie Straat in “Dansen met de dood”. Anyway, women artists are coming front stage and this is great news despite all the backlashes we, unfortunately, witness in the 2020s. The curator of the playlist Murielle Scherre has managed to take us, a bit like the exuberant Modest Mussorgsky in his “Pictures at an exhibition”, beyond the marvelous exhibition rooms to a broad exploration of contemporary women artists’ world of imagination in music, visuals and songs. A great intergenerational accomplishment. 

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Forgotten but Unforgettable

Many women painters and artists who worked during the 17th and first half of the 18th century have been forgotten until recently. The galleries of the time and many years later gave little attention to the women artists of that time. Most of them were relegated to be of minor importance in the course of art history. The exhibition of the Museum of the Fine Arts Ghent in Belgium has accomplished to rectify this place of women painters in art history. The fine pieces of art, ranging from painting to sculptures, were frequently signed by men, probably to achieve higher market values and become visible in the public sphere at all at their time.
The exhibition is a kind of a revelation of how difficult it was for women to move from an “object of art” to be the subject painting including painting themselves. This also dealt with the view or regard of others towards women. Additionally, the exhibition features a section on “Social Expectations”, which deals with the expectations of the Flemish and Dutch societies towards women. Family values, marriage, wealth and social status were of utmost importance.
These women painters were forgotten far too long, but have staged their comeback as “Unforgettable” in the 21st century.
(Image: “Pictura at an exhibition” taken in the MSK Ghent 2026-4)

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Individualism and beyond

For many social and political scientists it is interesting to look into the origins of our present day individualism. In a permanent drive to learn more about ourselves, millions of persons on social media try to visualize primarily themselves in different roles and life situations. Saint Augustine was the first philosopher who exposed his own personality and past choices of pleasures on earth in a journal like fashion named “Confessions”. Isn’t this what every person is somehow doing on facebook, tiktok or instagram? Thousands of entries deal with persons succumbing to earthly pleasures. Saint Augustine writes about his own very personal experiences and this invention of “the individual path” to philosophical, spiritual, religious ideas and convictions makes him a milestone in the history of ideas.
Maybe the original version of the text is further advanced than the Christian AI chatbot that has recently been released, because Saint Augustine proposes in the last paragraph of the Confessions 3 questions and finally 2 sentences to close his journey into his philosophical and religious mind.
(Image: Saint Augustin & Saint Monique, by Jean Boedts on Confessions Book 9, Ch. 10 on his mother dying, Church Saint Augustin, Brussels Altitude 100)

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Learning through Confessions

In the original text of the Confessions by Saint Augustine there is an interesting testimony to his personal learning style. He hated learning Ancient Greek as child, apparently mainly due to the strict teaching style, which obliged him to learn Greek and punishment for being less interested as a child (Book 1 Chapter 13). However, he explains the predilection for Latin in language and grammar in later childhood and adolescence through the encouraging teaching style. Saint Augustine has reflected on his own learning style, put it in words in order to answer primarily to himself on what made him learn. The rhetoric style, which he applied rather consistently throughout his confessions, is build around the continuous questioning of his own past behavior and convictions. This is a kind of internalised conversation, which in the Greek tradition, was centered around dialogues with other persons as in the Socratic dialogues. The questions beyond the rhetoric style are also the beginning of a learning process even if the outcome might be open and in modern times a lot of new answers have been contributed through scientific methods and continuous discourse. Multilingualism was already a practice more than 2000 years ago for the young Augustine of Hippo.

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Writing to yourself

Over more than 2000 years, humans have written in various forms about and to themselves. The “Meditations” by Marcus Aurelius are one of the earliest and finest example of this tradition. Originally, the intention was to write something we call “journaling” today. Out of a motivation to understand yourself, others, your relationship with others and society’s evolution, Marc Aurel drafted in Ancient Greek (a kind of elite or secret code for his Latin-speaking contemporaries) originally with no intention to address larger audiences. The French translations and publications in 2026 still use as title for the Meditations “Pensées pour moi-même” (Τὰ εἰς ἑαυτόν). The kind of “inner dialogue”, or dialogue with yourself as a literary form, has become a philosophical tradition.
Roger-Pol Droit (2008) ascribes a similar literary style in his introduction to the “Confessions” by Saint Augustine in a recent French edition. In moving from a culture of oral traditions to a reading and writing tradition in Europe, the style of reflections about oneself and others shifts more and more to the printed formats. Originally reserved to some happy few, modern techniques of contemporaneous recording of sound and video enlarge the possibilities of input through transcriptions, editing, storage as well as analysis of own input.
The possibilities for a democratization of reflections of our own experiences have increased, and yet, AI might jump in very quickly to some already pre-established truths about ourselves in analyzing this data, which might be hard to fend off.

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Metamorphosis

In the antique writings of Ovid “Metamorphosis” there is an extensive description and mystery about the metamorphosis of several characters. The narrative about various forms of metamorphosis has influenced our perception of change as having a mystic component. The arts before the enlightenment have drawn lots of sceneries of metamorphoses across the centuries. Maybe in form of sculpture this narrative has continued to be present even into the 20th century. The exhibition at the Rijksmuseum in Amsterdam and the essays in the catalog testify to this long shadow of Ovid’s original narrative. No need to mention Kafka as another adept of “Verwandlung” or Rodin, who reveals persons as semi-detached from stone. Wood and the return to ashes shows us the come and go of metamorphosis of human beings. Imagining mankind as a sequence of metamorphoses is a metaphysical as well as sociological perspective of our presence on our planet. (Image: Daphne transformed into a Laurel tree, Bernard Salomon, 1557). 

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Mind mapping

The exhibition in Paris on “Cartes imaginaires” at the BNF regroups treasures of maps across centuries in an interesting way. The technique of putting together elements in a map has been developed and refined over long time spans. Map are mostly in our minds as  depictions of geographical details allowing a broader overview amidst lots of detail. The mind mapping of today as a managerial or pedagogical tool is not much different even if AI might make is believe that it is a modern tool. The exhibit of “The island of Marriage” (image below BNF, “Cartes imaginaires”) in the middle of lots of distractions and potential distractions has a particular charm to it as it tells many tales and storylines for writing lives and novels. Our own lives or the depiction of life courses might be represented in a single map, maybe even comparable to a sequence analysis of events. The history and potential of maps and lives as mind maps is going to accompany us for quite some time as it already did for centuries. 

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Learn from failures

It is easier said than done. Acknowledge a failure and most people will probably pretend to know better already. Don’t worry. This is not the case. Many of the best “learnings” have come from learnings from failures, be they own mistakes or of other persons, organizations or institutions. If you really want to learn from a person, try to get honest take home messages from their “best” failures. Marc Aurel has proposed this in his writings on governance and, prior to him, Aristotle compared Greek constitutions to derive the most adequate, or the best of the many failures to achieve democracy. This is a perspective if you aim to improve on the achievements of current or past actors. Incumbents can only tell you about how they got where they are currently, not about any likelihood of future occasions. Hence, current failures are a very valid source for learning.

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Master AI

In 2025 the exhibition “Cartooning for Peace” at the BNF in Paris had already an exhibit authored by Stellina Chen from Taiwan, which summarized the evolution and projected the consequences of an all encompassing AI revolution (Image below taken at exhibition 2025 BNF). Currently we exercise ourselves in using various forms of AI or learn how to program them ourselves. It is our aim to master the new technology so it becomes a helpful tool. However, there are already many instances where it is no longer us mastering AI, but the AI has turned around the table and has started to master us. The applications of AI have entered our work tasks, tries and frequently succeeds in improvements of our routines and processes.
In private life a similar revolution is happening, when AI offers advice, which is hard not to follow and very convincing most of the time. Since getting involved in a conversion with AI tests your logic and debating competences, we find ourselves more and more in situations where AI is telling us what to do in the best of a convincing manner. After centuries of humanity to find freedom from oppression and the freedom to what we want ourselves, we seem to be ready to hand over control to AI. We are just like toddlers in this respect, willing or obliged to follow our master.