Nunca se repetirá un fenómeno como el de Nevermind porque el ecosistema comunicativo y la industria musical han cambiado de forma irreversible: en 1991 existía un profundo desfase entre una oferta mediática homogénea impuesta por adultos y las necesidades reales de unos jóvenes aislados y sin referentes, lo que propició que la propuesta cruda y auténtica de Nirvana estallara de forma repentina e imprevista como un tsunami cultural global; sin embargo, en la era actual de internet, redes sociales y algoritmos predictivos, el público joven ya tiene acceso inmediato y ultra-segmentado a sus propios referentes, imposibilitando tanto ese vacío previo como la capacidad de que una revolución musical subterránea tome al mundo por sorpresa de la misma manera.

I was born in the 80's and grew in a world where having access to the information was limited (bookstore, library, Tv). Then, when Internet appeared in my life, I thought it would start a golden age because information could be replicated on millions of device for very cheap. I made a portfolio, met other artist, did open movies, worked for big companies and I still − right now − run a webcomic series, Pepper&Carrot, shared by millions. I embraced the Creative Commons license so other could reuse my artworks without asking for license and without having to pay.

La pena aquí es la adopción de CC como licencia libre, porque al atomizar los permisos no va contra la restricción de copia, sino que al contrario eleva lo eleva al altar de lo personal, de lo inalienable. Tengo un post en mi blog acerca de cómo este mundo de restricción de copia gestionada de forma atomizada, uno a uno, terminaría con más leyes de copyright en más aspectos de nuestra vida, y no con menos.

Science and religion have often been at odds. But if we remove the theology—views about the nature of God, the creation of the universe, and the like—from the day-to-day practice of religious faith, the animosity in the debate evaporates. What we’re left with is a series of rituals, customs, and sentiments that are themselves the results of experiments of sorts.

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The surprise my colleagues and I felt when we saw evidence of religion’s benefits was a sign of our hubris, born of a common notion among scientists: All of religion is superstition and, therefore, could have little practical benefit. I’ll admit that we’re unlikely to learn much about the nature of the universe or the biology of disease from religion. But when it comes to finding ways to help people deal with issues surrounding birth and death, morality and meaning, grief and loss, it would be strange if thousands of years of religious thought didn’t have something to offer.