I think this is a really interesting question. Speaking just from my perspective and experience, casual connections can form naturally from the basis of having no specific intention to connect. You simply give your attention to the other person without any preconceived needs or wants. Maybe the interaction is brief and superficial, maybe it goes somewhere deeper, who knows. But either way you get to experience the real, rubber-hits-the-road connection of being present with the other.

An important understanding is that it's possible to genuinely connect without being entangled in any way.

I would agree with you that there are issues caused by the wide range of presentations. It seems as though there's a tension between differentiation and unification at the various levels of scientific research, social understanding, social accommodation, etc. I expect things will get teased out over time.

DSM summary: https://www.cdc.gov/autism/hcp/diagnosis/index.html

DSM and ICD summary: https://www.autism.org.uk/advice-and-guidance/topics/diagnos...

ICD-11 direct: https://icd.who.int/browse/2024-01/mms/en#437815624

But what people consistently misunderstand is that there is a fundamental dichotomy at the diagnostic level. Speaking from the perspective of the DSM, which I prefer because it's at least concrete and has medical relevance in North America, you meet the criteria for Autism Spectrum Disorder ("on the spectrum") or you do not ("not on the spectrum").

In other words, the diagnostic criteria themselves do not constitute a spectrum, especially not a linear one. Maybe people are confusing this with the DSM's three levels of support needs.

If the idea is to avoid the effort of exercise, perhaps it would be worth considering the possibility that the effort itself is essential.

Even if the whole world is going to shit, if you desire the happiness and wellbeing of others, as a deep internal orientation, this itself is its own form of happiness which is not subject to anything external. Since this thread already has Buddhist vibes, you don't have to take my word for it and can refer to metta (loving-kindness) as its own practice in addition to mindfulness.

So it's much closer to object personification because it's the same mechanism by which I empathize with other people, animals, etc. In my description I've tried to generalize because to me it's not accurate to say that I feel the knife is sad, but the experience is almost as if that were the case.

My experience is not so much the attribution of human characteristics to non-human objects, but I understand why this might be the only accessible language of expression. For me, if a useful object is damaged or otherwise loses its usefulness through neglect or malice, I experience something like an emotional response. A good example would be a dull knife. There's something "sad" about an object whose nature or purpose it is to be sharp to lose or lack that sharpness.

Or perhaps a more subtle example would be a room whose contents are haphazard or in disarray. In that situation I would sense a lack of care or attention and there might be an emotional feeling that these objects had not been respected or appreciated.

It's (usually) easy for most people to care about other people. It's a little less easy, though still pretty common, for people to care about animals. The further away from recognizably human you get, the less people seem to care: e.g. insects, plants, bacteria, viruses, etc. For me there is something that "scales" down all the way to inanimate objects.

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Also, I believe pg started implementing Arc on Scheme48 based on mailing list activity at the time. I've always been curious about the switch to PLT!

> This is only true of writing that's used to develop ideas, though.

Descriptive writing, especially for fiction, seems out of scope.