Absence Of Information Quotes

The clear awareness of having been born into a losing struggle need not lead one into despair. I do not especially like the idea that one day I shall be tapped on the shoulder and informed, not that the party is over but that it is most assuredly going on—only henceforth in my absence. (It's the second of those thoughts: the edition of the newspaper that will come out on the day after I have gone, that is the more distressing.) Much more horrible, though, would be the announcement that the party was continuing forever, and that I was forbidden to leave. Whether it was a hellishly bad party or a party that was perfectly heavenly in every respect, the moment that it became eternal and compulsory would be the precise moment that it began to pall.

Do you want to know what happiness is? Happiness is the absence of unpleasant information.

Looking at Tim, one cannot help feeling great waves of uncertainty, an absence of aim, of purpose, as if he is a person who simply doesn’t matter.

Even the absence of information was included: “Wraxhall. No debts, no secrets.” And “Servants overpaid,” followed, amazingly, by “Very friendly dog.

It's about me, or people wouldn't be so anxious to keep me from knowing about it. The absence of information is information. ~ Ender

An absence of information is not the same as information about an absence.” We’re blind to our blindness.

The biggest deception of our digital age may be the lie that says we can be omni-competent, omni-informed, and omni-present. We cannot be any of these things. We must choose our absence, our inability, and our ignorance—and choose wisely.

For American evangelicals riding the fumes of a previous generation’s assumptions, a triumphalistic theology of celebration and privilege rooted in a praise-only narrative is perpetuated by the absence of lament and the underlying narrative of suffering that informs lament.

Liberty, in Milton’s mind, did not mean an absence of rules: this he called “license,” and heartily disliked. Liberty, rather, meant the freedom that comes from the virtuous and informed exercise of independent judgment.

I can tell you this. That in the absence of perfect information, I choose to believe in the version of events that would occur in the best of all possible worlds. What that version of events is: that’s your decision. That’s up to you. I can’t decide that for you; I wouldn’t try.

Truth, it seems, is always bashful, easily reduced to silence by the too blatant encroachment of falsehood. The prolonged absence of any free exchange of information within a country opens up a gulf of incomprehension between whole groups of the population, between millions and millions. We simply cease to be a single people, for we speak, indeed, different languages.

When we grip our phones and tablets, we’re holding the kind of information resource that governments would have killed for just a generation ago. And is it that experience of everyday information miracles, perhaps, that makes us all feel as though our own opinions are so worth sharing? After all, aren’t we—in an abstracted sense, at least—just as smart as everyone else in the room, as long as we’re sharing the same Wi-Fi connection? And therefore (goes the bullish leap in thinking) aren’t my opinions just as worthy of trumpeting?

Hope is an emotional state in the absence of information.

in the absence of information, people will create their own.

trying to increase discipline and accountability in the absence of a just culture has precisely the opposite effect. It destroys morale, increases defensiveness and drives vital information deep underground. It

Lack of interest in mission is not fundamentally caused by an absence of compassion or commitment, nor by lack of information or exhortation. And lack of interest in mission is not remedied by more shocking statistics, more gruesome stories or more emotionally manipulative commands to obedience. It is best remedied by intensifying peoples’ passion for Christ, so that the passions of his heart become the passions that propel our hearts.

A network can be destroyed by noises that attack and transform it, if the codes in place are unable to normalize and repress them. Although the new order is not contained in the structure of the old, it is nonetheless not a product of chance. It is created by the substitution of new differences for the old differences. Noise is the source of these mutations in the structuring codes. For despite the death it contains, noise carries order within itself; it carries new information. This may seem strange. But noise does in fact create a meaning: first, because the interruption of a message signifies the interdiction of the transmitted meaning, signifies censorship and rarity; and second, because the very absence of meaning in pure noise or in the meaningless repetition of a message, by unchanneling auditory sensations, frees the listener’s imagination. The absence of meaning is in this case the presence of all meanings, absolute ambiguity, a construction outside meaning. The presence of noise makes sense, makes meaning. It makes possible the creation of a new order on another level of organization, of a new code in another network.

The truth is that we have little empirical knowledge about the connection between merit and success in most countries, and that is precisely the heart of the problem: in the absence of information, anyone can believe what they want.

Conflicts within and between societies have occurred since the dawn of civilization. The causes of these conflicts have not been limited to an absence of information or an insufficient ability to share it. They have arisen not only between societies that do not understand each other but between those that understand each other only too well. Even with the same source material to examine, individuals have disagreed about its meaning or the subjective value of what it depicts. Where values, ideals, or strategic objectives are in fundamental contradiction, exposure and connectivity may on occasion fuel confrontations as much as assuage them.

I could tell he wanted the best for me. Of course, he assumed that would be getting out. Everyone always thought that, not of what we had to go back to, at home. Maybe our parents had thrown away our mattresses. Maybe they'd told our siblings we'd been run over by trains, to make our absence fonder. Not everyone had a parent. It could be that nothing was waiting for us. Our keys would no longer fit the locks. We'd resort to ringing the bell, saying we've come home, can't we come in? The eye in the peephole would show itself, and that eye could belong to a stranger, as our family had moved halfway across the country and never informed us. Or that eye could belong to the woman who carried us for nine months, who labored for fourteen hours, who was sliced open with a C-section to give us life, and now wished she never did. The juvenile correctional system could let us out into the world, but it could not control who would be out there, willing to claim us.

Uncharles, in human populations there is seldom a uniformity of knowledge. Based on existing information I estimate that forty-five percent were unaware of the situation or considered it fake, owing to the precisely curated news sources that they limited themselves to, whilst a further thirty percent were aware but did not consider it their problem and twenty percent were aware and actively cheering on the fact or profiting from shorting elements of the neighbouring economy. A final five percent seem likely to have been directly and deliberately contributing to the collapse of their neighbour, either through reasons of malice or because they believed that in the absence of that competition their own interests would prosper. Whilst low as a proportion, I estimate this final category wielded a disproportionate amount of influence.

I’d say that a panic attack is when psychological pain becomes so strong that it manifests itself physically. The anxiety becomes so acute that the brain can’t … well, in the absence of any better words, I’d say that the brain doesn’t have sufficient bandwidth to process all the information. The firewall collapses, so to speak. And anxiety overwhelms us.

Defective is an adjective that has long been deemed too freighted for liberal discourse, but the medical terms that have supplanted it—illness, syndrome, condition—can be almost equally pejorative in their discreet way. We often use illness to disparage a way of being, and identity to validate that same way of being. This is a false dichotomy. In physics, the Copenhagen interpretation defines energy/matter as behaving sometimes like a wave and sometimes like a particle, which suggests that it is both, and posits that it is our human limitation to be unable to see both at the same time. The Nobel Prize–winning physicist Paul Dirac identified how light appears to be a particle if we ask a particle-like question, and a wave if we ask a wavelike question. A similar duality obtains in this matter of self. Many conditions are both illness and identity, but we can see one only when we obscure the other. Identity politics refutes the idea of illness, while medicine shortchanges identity. Both are diminished by this narrowness. Physicists gain certain insights from understanding energy as a wave, and other insights from understanding it as a particle, and use quantum mechanics to reconcile the information they have gleaned. Similarly, we have to examine illness and identity, understand that observation will usually happen in one domain or the other, and come up with a syncretic mechanics. We need a vocabulary in which the two concepts are not opposites, but compatible aspects of a condition. The problem is to change how we assess the value of individuals and of lives, to reach for a more ecumenical take on healthy. Ludwig Wittgenstein said, ―All I know is what I have words for.‖ The absence of words is the absence of intimacy; these experiences are starved for language.

The multiple failures of top-down design, and the omnipresence of unintended consequences, can be attributed in large part, to the absence of relevant information.

There is something I have learned since being paralyzed, and that is that in the absence of sensory information, the imagination always tends to the grotesque.

The notion of coincidence is merely a special way of perceiving an effect in the absence of detailed information relating to the cause. Yet,

I am truly horrified by modern man. Such absence of feeling, such narrowness of outlook, such lack of passion and information, such feebleness of thought.

Too many writers cannot come to terms with the ways in which the past, like the future, is dark. There is so much we don't know, and to write truthfully about a life, your own or your mother's, or a celebrated figure's, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowning. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information.

The unexamined life is surely worth living, but is the unloved life worth examining? It seems a strange question until one realizes how much of our so-called mental life is about the lives we are not living, the lives we are missing out on, the lives we could be leading but for some reason are not. What we fantasize about, what we long for, are the experiences, the things and the people that are absent. It is the absence of what we need that makes us think, that makes us cross and sad. We have to be aware of what is missing in our lives - even if this often obscures both what we already have and what is actually available - because we can survive only if our appetites more or less work for us. Indeed, we have to survive our appetites by making people cooperate with our wanting. We pressurize the world to be there for our benefit. And yet we quickly notice as children - it is, perhaps, the first thing we do notice - that our needs, like our wishes, are always potentially unmet. Because we are always shadowed by the possibility of not getting what we want, we lean, at best, to ironize our wishes - that is, to call our wants wishes: a wish is only a wish until, as we say, it comes true - and, at worst, to hate our needs. But we also learn to live somewhere between the lives we have and the lives we would like.(…) There is always what will turn out to be the life we led, and the life that accompanied it, the parallel life (or lives) that never actually happened, that we lived in our minds, the wished-for life (or lives): the risks untaken and the opportunities avoided or unprovided. We refer to them as our unloved lives because somewhere we believe that they were open to us; but for some reason - and we might spend a great deal of our lived lives trying to find and give the reason - they were not possible. And what was not possible all too easily becomes the story of our lives. Indeed, our lived lives might become a protracted mourning for, or an endless tantrum about, the lives we were unable to live. But the exemptions we suffer, whether forced or chosen, make us who we are. As we know more now than ever before about the kinds of lives it is possible to live - and affluence has allowed more people than ever before to think of their lives in terms of choices and options - we are always haunted by the myth of our potential, of what we might have it in ourselves to be or do. So when we are not thinking, like the character in Randall Jarrell's poem, that "The ways we miss our lives is life", we are grieving or regretting or resenting our failure to be ourselves as we imagine we could be. We share our lives with the people we have failed to be. We discover these unloved lives most obviously in our envy of other people, and in the conscious 9and unconscious) demands we make on our children to become something that was beyond us. And, of course, in our daily frustrations. Our lives become an elegy to needs unmet and desires sacrificed, to possibilities refused, to roads not taken. The myth of our potential can make of our lives a perpetual falling-short, a continual and continuing loss, a sustained and sometimes sustaining rage; though at its best it lures us into the future, but without letting us wonder why such lures are required (we become promising through the promises made to us). The myth of potential makes mourning and complaining feel like the realest things we eve do; and makes of our frustration a secret life of grudges. Even if we set aside the inevitable questions - How would we know if we had realized our potential? If we don't have potential what do we have? - we can't imagine our lives without the unloved lives they contain. We have an abiding sense, however obscure and obscured, that the lives we do lead are informed by the lives that escape us. That our lives are defined by loss, but loss of what might have been; loss, that is, of things never experienced.

The tragedy of her father's absence had never actually been an acutely tragic event for her. As she grew up and came to understand the world, he was a part of it. An already dead part. His absence was the landscape of her family. Increasingly, as the years went on, she didn't really know what she was missing, but that didn't stop her from missing it. She fixated on him. She prayed to him. She attempted to research him, found obscure publications of his in scientific journals. The language was so formal, she could barely understand it. But she told herself, This is familiar. This is mine, bone of my bone, flesh of my flesh. She thought, There was a feeling he had, when he wrote this, when he was alive. He communicated it to me, even though everyone who reads this article only gets a lot of information about this scientific test subject, and his reaction to all these oils. She dreamed her father was still out there [ . . . though] her belief that her father was still living did not stop her from telling stories about his death.

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

We now have a theory of effective collective action with decentralized authority. The theory is based on a conception of human nature as at once social, interdependent, justice-seeking, self-interested, and strategic. That conception is consistent with contemporary social science and with ancient Greek thought. The theory explains (through a mix of ideology, federalism, “altruistic” punishment, and existential threats) individual motivation to cooperate in the absence of a unitary sovereign as third-party enforcer. It provides (through information exchange) a mechanism that enables many individuals to accomplish common goals and to produce public goods without requiring orders from a master.

without his bees, he could not see or hear beyond the hills. Without them, he could not see behind him or observe the world from above when he chose to do so. In their absence, Simonopio could not smell the exquisite aroma of the pollen, just as the bees did. Without the bees swarming around him, coming and going, the information he received from the world was linear; while with them, from the moment he had begun to feel sensation, he had grown accustomed to perceiving the world as it was: a sphere.

When one speaks of religion influencing public policy, the immediate question is, Whose religion? If one subscribes to the notion that this is in some sense a Christian society, then the question becomes, Whose Christianity? Without some basic agreement religiously, the entrance of religion into the public arena would seem to be a formula for open-ended conflict and possible anarchy. Yet, in the absence of a public ethic, we arrive at that point where, in Alisdair MacIntyre's arresting phrase, "politics becomes civil war carried on by other means." MacIntyre believes that we have already reached that point, and he may be right. A major problem, however, is that a public ethic cannot be reestablished unless it is informed by religiously grounded values. . . . It is important to note that, unlike Rousseau, for example, the founders thought the conventional religions could manage this role of ancillary reinforcement. They did not think it necessary to construct a new "civil religion" for the maintenance of republican virtue.

In the absence of better information we can only hypothesize that many diseases such as multiple sclerosis, attention deficit hyperactivity disorder (ADHD), and pancreatic cancer, as well as afflictions such as generalized lower back pain, are cases of evolutionary mismatch.

The Obama administration exploited every tool in its arsenal (surveillance, informants, foreign-intelligence agencies, moribund and constitutionally untenable criminal statutes) to try to make a criminal case on Trump—the candidate Obama deeply opposed—despite the absence of incriminating evidence.

Who were the men in the Bronco?” “If I had to guess, FBI.” “Are they following you?” “Apparently.” “But you made it sound like they couldn’t arrest you.” “Which is exactly why they’re only following me.” “What do they want?” “Information. Names. Dates. Locations. The measurements of my dick.” “Nine and three quarters.” “Excuse me?” “Nine and three quarters.” “My dick is not ten inches long.” “No, I said nine and three quarters.” “Even I’m not that self-inflated.” “Have you ever measured it?” For fear of setting off Morgan’s bullshit o-meter, I had to fess up. “Just under eight and a half.” “When?” “What does that have to do with anything?” “Well, if you did it before the age of twenty, you probably gained an inch.” “My dick is not… okay, even if it was, when did you measure it?” “I had it in my ass. I think I would know.” “Is this where you tell me everyone has a built in ruler and all I need to do is bend over so you can show me how to use mine?” Morgan snorted. “No, but we can test that theory if you want.” If I said anything but hell yeah, it would have been a five-alarm bullshit fire. “My dick is not that big.” And as soon as I got the chance, I was whipping out the tape measure to prove it.

Eventually, the information you’re dealing with absolutely feels more personalized; it confirms your beliefs, your biases, your experiences. And it does this to the detriment of your personal evolution. Personalization—the glorification of your own taste, your own opinion—can be deadly to real learning.

The cultural Left has contributed to the formation of this politically useless unconscious not only by adopting “power” as the name of an invisible, ubiquitous, and malevolent presence, but by adopting ideals which nobody is yet able to imagine being actualized. Among these ideals are participatory democracy and the end of capitalism. Power will pass to the people, the Sixties Left believed only when decisions are made by all those who may be affected by the results. This means, for example, that economic decisions will be made by stakeholders rather than by shareholders, and that entrepreneurship and markets will cease to play their present role. When they do, capitalism as we know it will have ended, and something new will have taken its place. […] Sixties leftists skipped lightly over all the questions which had been raised by the experience of non market economies in the so-called socialist countries. They seemed to be suggesting that once we were rid of both bureaucrats and entrepreneurs, “the people” would know how to handle competition from steel mills or textile factories in the developing world, price hikes on imported oil, and so on. But they never told us how “the people” would learn how to do this. The cultural Left still skips over such questions. Doing so is a consequence of its preference for talking about “the system” rather than about specific social practices and specific changes in those practices. The rhetoric of this Left remains revolutionary rather than reformist and pragmatic. Its insouciant use of terms like “late capitalism” suggests that we can just wait for capitalism to collapse, rather than figuring out what, in the absence of markets, will set prices and regulate distribution. The voting public, the public which must be won over if the Left is to emerge from the academy into the public square, sensibly wants to be told the details. It wants to know how things are going to work after markets are put behind us. It wants to know how participatory democracy is supposed to function. The cultural Left offers no answers to such demands for further information, but until it confronts them it will not be able to be a political Left. The public, sensibly, has no interest in getting rid of capitalism until it is offered details about the alternatives. Nor should it be interested in participatory democracy –– the liberation of the people from the power of technocrats –– until it is told how deliberative assemblies will acquire the same know-how which only the technocrats presently possess. […] The cultural Left has a vision of an America in which the white patriarchs have stopped voting and have left all the voting to be done by members of previously victimized groups, people who have somehow come into possession of more foresight and imagination than the selfish suburbanites. These formerly oppressed and newly powerful people are expected to be as angelic as the straight white males were diabolical. If I shared this expectation, I too would want to live under this new dispensation. Since I see no reason to share it, I think that the left should get back into the business of piecemeal reform within the framework of a market economy. This was the business the American Left was in during the first two-thirds of the century. Someday, perhaps, cumulative piecemeal reforms will be found to have brought about revolutionary change. Such reforms might someday produce a presently unimaginable non market economy, and much more widely distributed powers of decision making. […] But in the meantime, we should not let the abstractly described best be the enemy of the better. We should not let speculation about a totally changed system, and a totally different way of thinking about human life and affairs, replace step-by-step reform of the system we presently have.

I do not especially like the idea that one day I shall be tapped on the shoulder and informed, not that the party is over but that it is most assuredly going on - only henceforth in my absence. Much more horrible, though, would be the announcement that the party was continuing forever, and that I was forbidden to leave.

I do not especially like the idea that one day I shall be tapped on the shoulder and informed, not that the party is over but that it is most assuredly going on—only henceforth in my absence. ... Much more horrible, though, would be the announcement that the party was continuing forever, and that I was forbidden to leave.

Step 1 gets you the baseline, the GPA you would have predicted if you were told nothing about Julie beyond the fact that she is a graduating senior. In the absence of information, you would have predicted the average. (This is similar to assigning the base-rate probability of business administration graduates when you are told nothing about Tom W.) Step 2 is your intuitive prediction, which matches your evaluation of the evidence. Step 3 moves you from the baseline toward your intuition, but the distance you are allowed to move depends on your estimate of the correlation. You end up, at step 4, with a prediction that is influenced by your intuition but is far more moderate.

a panic attack is when psychological pain becomes so strong that it manifests itself physically. The anxiety becomes so acute that the brain can’t … well, in the absence of any better words, I’d say that the brain doesn’t have sufficient bandwidth to process all the information. The firewall collapses, so to speak. And anxiety overwhelms us.

In a world deluged by irrelevant information, clarity is power. In theory, anybody can join the debate about the future of humanity, but it is so hard to maintain a clear vision. We might not even notice that a debate is going on, or what the key questions are. Most of us can’t afford the luxury of investigating, because we have more pressing things to do: we have to go to work, take care of the kids, or look after elderly parents. Unfortunately, history does not give discounts. If the future of humanity is decided in your absence, because you are too busy feeding and clothing your kids, you and they will not be exempt from the consequences. This is unfair; but who said history was fair?

Plants continually monitor every aspect of their environment: spatial orientation; presence, absence, and identity of neighbors; disturbance; competition; predation, whether microbial, insect, or animal; composition of atmosphere; composition of soil; water presence, location, and amount; degree of incoming light; propagation, protection, and support of offspring (yes, they recognize kin); communications from other plants in their ecorange; biological oscillations, including circadian; and not only their own health but the health of the ecorange in which they live. As Anthony Trewavas comments, this “continually and specifically changes the information spectrum” to which the plants are attending.

Bella, who was apparently eavesdropping, begins to say something about the absence of historical evidence that witches specifically preferred broomsticks, and that such stories likely refer to any number of spells for flight or levitation—but Agnes interrupts her on the grounds that it’s boring and no one cares. “That information is for Sisters only, Mr. Lee.

Citizens may recoil from paying for the news, he noted, because they see it as a natural right. But in the absence of consumer coin, the media must be fueled by advertisers seeking consumers and investors pursuing profit. Novelty and drama pay to keep the presses rolling, and so the “news” that supposedly informs reason becomes the dog wagged by its own tail.

A Day Away We often think that our affairs, great or small, must be tended continuously and in detail, or our world will disintegrate, and we will lose our places in the universe. That is not true, or if it is true, then our situations were so temporary that they would have collapsed anyway. Once a year or so I give myself a day away. On the eve of my day of absence, I begin to unwrap the bonds which hold me in harness. I inform housemates, my family and close friends that I will not be reachable for twenty-four hours; then I disengage the telephone. I turn the radio dial to an all-music station, preferably one which plays the soothing golden oldies. I sit for at least an hour in a very hot tub; then I lay out my clothes in preparation for my morning escape, and knowing that nothing will disturb me, I sleep the sleep of the just. On the morning I wake naturally, for I will have set no clock, nor informed my body timepiece when it should alarm. I dress in comfortable shoes and casual clothes and leave my house going no place. If I am living in a city, I wander streets, window-shop, or gaze at buildings. I enter and leave public parks, libraries, the lobbies of skyscrapers, and movie houses. I stay in no place for very long. On the getaway day I try for amnesia. I do not want to know my name, where I live, or how many dire responsibilities rest on my shoulders. I detest encountering even the closest friend, for then I am reminded of who I am, and the circumstances of my life, which I want to forget for a while. Every person needs to take one day away. A day in which one consciously separates the past from the future. Jobs, lovers, family, employers, and friends can exist one day without any one of us, and if our egos permit us to confess, they could exist eternally in our absence. Each person deserves a day away in which no problems are confronted, no solutions searched for. Each of us needs to withdraw from the cares which will not withdraw from us. We need hours of aimless wandering or spates of time sitting on park benches, observing the mysterious world of ants and the canopy of treetops. If we step away for a time, we are not, as many may think and some will accuse, being irresponsible, but rather we are preparing ourselves to more ably perform our duties and discharge our obligations. When I return home, I am always surprised to find some questions I sought to evade had been answered and some entanglements I had hoped to flee had become unraveled in my absence. A day away acts as a spring tonic. It can dispel rancor, transform indecision, and renew the spirit.

To be sure, it would be a mistake to underestimate the importance of the intuitive knowledge that everyone acquires about contemporary wealth and income levels, even in the absence of any theoretical framework or statistical analysis. Film and literature, nineteenth-century novels especially, are full of detailed information about the relative wealth and living standards of different social groups, and especially about the deep structure of inequality, the way it is justified, and its impact on individual lives. Indeed, the novels of Jane Austen and Honoré de Balzac paint striking portraits of the distribution of wealth in Britain and France between 1790 and 1830. Both novelists were intimately acquainted with the hierarchy of wealth in their respective societies.

How would you explain panic attacks? . . . I'd say that a panic attack is when psuchological pain becomes so strong that it manifests itself physically. The anxiety becomes so acute that the brain can't. . . well, in the absence of any better words, I'd say that the brain doesn't have sufficient bandwidth to process all the information. The firewall collapses, so to speak. And anxiety overwhelms us.

Here’s how a filter bubble works: Since 2009, Google has been anticipating the search results that you’d personally find most interesting and has been promoting those results each time you search, exposing you to a narrower and narrower vision of the universe. In 2013, Google announced that Google Maps would do the same, making it easier to find things Google thinks you’d like and harder to find things you haven’t encountered before. Facebook follows suit, presenting a curated view of your “friends’” activities in your feed. Eventually, the information you’re dealing with absolutely feels more personalized; it confirms your beliefs, your biases, your experiences. And it does this to the detriment of your personal evolution. Personalization—the glorification of your own taste, your own opinion—can be deadly to real learning. Only

...the past, like the future, is dark. There is so much we don't know, and to write truthfully about a life, your own or your mother's, or a celebrated figure's, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information. Often enough we don't know such things even when it comes to ourselves, let alone someone who perished in an epoch whose very textures and reflexes were unlike ours. Filling in the blanks replaces the truth that we don't entirely know with the false sense that we do. We know less when we erroneously think we know than when we recognize that we don't.

Weinbaum (1996) notes the reliance on conspiracy narratives in Pakistan and the resulting suspicions, which are “readily sustained in the absence of full, creditable information. [Conspiracy theories] offer disarmingly simple and not entirely implausible explanations, and no amount of evidence can refute them. … [The] more the evidence seems to disprove the theory, the deeper the conspiracy is conceived to be” (Weinbaum 1996, 649).

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You know, of course, that as prophesied by Moroni, there are those whose research relating to Joseph Smith is not for the purpose of gaining added light and knowledge but to undermine his character, magnify his flaws, and if possible destroy his influence. Their work product can sometimes be jarring, and so can issues raised at times by honest historians and researchers with no “axe to grind.” But I would offer you this advice in your own study: Be patient, don’t be superficial, and don’t ignore the Spirit. In counseling patience, I simply mean that while some answers come quickly or with little effort, others are simply not available for the moment because information or evidence is lacking. Don’t suppose, however, that a lack of evidence about something today means that evidence doesn’t exist or that it will not be forthcoming in the future. The absence of evidence is not proof. . . . When I say don’t be superficial, I mean don’t form conclusions based on unexamined assertions or incomplete research, and don’t be influenced by insincere seekers. I would offer you the advice of our Assistant Church Historian, Rick Turley, an intellectually gifted researcher and author whose recent works include the definitive history of the Mountain Meadows Massacre. He says simply, “Don’t study Church history too little.” While some honestly pursue truth and real understanding, others are intent on finding or creating doubts. Their interpretations may come from projecting 21st Century concepts and culture backward onto 19th Century people. If there are differing interpretations possible, they will pick the most negative. They sometimes accuse the Church of hiding something because they only recently found or heard about it—an interesting accusation for a Church that’s publishing 24 volumes of all it can find of Joseph Smith’s papers. They may share their assumptions and speculations with some glee, but either can’t or won’t search further to find contradictory information. . . . A complete understanding can never be attained by scholarly research alone, especially since much of what is needed is either lost or never existed. There is no benefit in imposing artificial limits on ourselves that cut off the light of Christ and the revelations of the Holy Spirit. Remember, “By the power of the Holy Ghost, ye may know the truth of all things.” . . . If you determine to sit still, paralyzed until every question is answered and every whisper of doubt resolved, you will never move because in this life there will always be some issue pending or something yet unexplained.

When calculating the likely future constraints on our options, the presence or absence of a competitive agent makes all the difference, just because when there is an information-gathering, feedback-loop-closing agent out there, one’s activities may be predicted by this agent, and hence foreseen and systematically thwarted.21 It is important that the airline pilot, in evading the thunderstorm, doesn’t have to worry about hiding his true intentions from the storm, which might, if it knew, switch its own course and come after him!

Family members provided a variety of support--physical, economic, emotional, and psychological... Parents opened bank accounts for their children, even those who were adult, away from home, married, and employed. And children who left Richmond to search for work elsewhere provided for the money in their savings accounts to be used by other relatives, if needed, during their absence. In all these ways African American women and men testified to the notion of family members as having a mutual and continuing responsibility to help each other and to prepare for hard times.

The absence of models, in literature as in life, to say nothing of painting, is an occupational hazard for the artist, simply because models in art, in behavior, in growth of spirit and intellect--even if rejected--enrich and enlarge one's view of existence. Deadlier still, to the artist who lacks models, is the curse of ridicule, the bringing to bear on an artist's best work, especially his or her most original, most strikingly deviant, only a fund of ignorance and the presumption that as an artist's critic one's judgement is free of the restrictions imposed by prejudice, and is well informed, indeed, about all the art in the world that really matters.

In the absence of a widely practiced and capable attention to our use of the land, to the land-use economies, and to the natural sources of our life, we have a national, or global, economy consisting entirely of capital (rated at monetary value), minimal labor (“jobs,” merely numbered, and the numbers always liable to reduction by technology), information (infinite perhaps, but never sufficient), marketing (seduction of the gullible), and consumption (conversion of goods into waste or poison). And so we have lost patriotism in the old sense of love for one’s country, and have replaced it with an ignorant, hard-hearted military-industrial nationalism that devours the country.

Eichmann, seeing this would only go more poorly, asked Wisliceny for his opinion on the matter, subjecting himself to an overlong bit of wind and bluster backed by an utter absence of knowledge. He listened as he forever did, storing away bits for future use and keeping to himself his own advantages. This was his job, to listen and nod while others talked, and he was very good at it. He routinely shucked his uniform for street clothes in order to infiltrate and more closely observe Berlin’s Zionist groups. He’d developed a cadre of informers. He gathered information from the Jewish press. Reported on Agudath Israel. Quietly kept denunciation files. Directed arrests. Helped with Gestapo interrogations.

Here was the cynicism of our modern age, and I despised it. Information is now so easy to find that few of us are strong enough to resist the temptation of presuming we already know more than we actually do. Our worldviews are still built on the foundations of our own limited understanding, but we now live under the dangerous illusion that they are reinforced and supported by all of the knowledge that has ever existed. If I don’t have the answers now, I can find them, the thinking goes, and without even noticing we shrink our world down to the size of our certainties. Here is a blind spot in our culture, created both by the habitual, almost systemic mistaking of information for understanding and by the assumption that a complete understanding of anything can be attained with enough information. This view of the world reduces everything and everyone to bits of data—some known, some still unknown, but all knowable—and reduces wonder to a mere absence of information, as if the simple brute fact of our own existence isn’t mystery enough to keep you up for a week if you really consider it. “Oh that,” we so easily say about anything we don’t understand, “I’m sure we have that all sorted out.” And in doing so we insulate ourselves from any facts, opinions, and ideas—those pesky things—that ask us to venture away from our own view of reality. I suppose we have the right to remain ignorant, but we are in the world. And in the world, our actions have an impact on others, so assuming that

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Hildebrand, too, challenged the ideals of scientific naturalism by an appeal to the psychology of perception: if we attempt to analyze our mental images to discover their primary constituents, we will find them composed of sense data derived from vision and from memories of touch and movement. A sphere, for instance, appears to the eye as a flat disk; it is touch which informs us of the properties of space and form. Any attempt on the part of the artist to eliminate this knowledge is futile, for without it he would not perceive the world at all. His task is, on the contrary, to compensate for the absence of movement in his work by clarifying his image and thus conveying not only visual sensations but also those memories of touch which enable us to reconstitute the three-dimensional form in our minds.

It’s the job of writers and explorers to see more, to travel light when it comes to preconception, to go into the dark with their eyes open. Not all of them aspire to do so or succeed. Nonfiction has crept closer to fiction in our time in ways that are not flattering to fiction, in part because too many writers cannot come to terms with the ways in which the past, like the future, is dark. There is so much we don’t know, and to write truthfully about a life, your own or your mother’s, or a celebrated figure’s, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us that there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information

It is almost impossible to imagine such a world today: one without books or calendars or accounts, never mind the Internet, one in which nothing has ever been documented and all the information that can be possessed is held in the minds of a few. But literacy has emerged only in the past five or six thousand years, and for most of human history this was how knowledge was stored and communicated. The advent of writing is often seen as one of the watershed developments in human history, and it can be argued that the presence or absence of writing shapes cultures in fundamental ways—some would even say it shapes consciousness itself. But even if that is too great a claim, it is certainly true that the ability to document what is known changes the way knowledge is constructed, including the kinds of information that can be transmitted and the shape that information takes.

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Probably the most popular and attractive hypothesis is that modern humans had developed advanced language capabilities and therefore were able to talk the Neanderthals to death. This idea has a lot going for it. It’s easy to imagine ways in which superior language abilities could have conferred advantages, particularly at the level of the band or tribe. For example, hunter-gatherers today are well known for having a deep knowledge of the local landscape and of the appearance and properties of many local plants and animals. This includes knowledge of rare but important events that happened more than a human lifetime ago, which may have been particularly important in the unstable climate of the Ice Age. It is hard to see how that kind of information transmission across generations would be possible in the absence of sophisticated language. Without it, there may have been distinct limits on cultural complexity, which, among other things, would have meant limits on the sophistica- tion of tools and weapons.

A Sumerian word like munintuma’a (‘when he had made it suitable for her’) might seem rather trim compared to the Turkish colossus above. What is so impressive about it, however, is not its lengthiness, but rather the reverse: the thrifty compactness of its construction. The word is made up of different ‘slots’ , each corresponding to a particular portion of meaning. This sleek design allows single sounds to convey useful information, and in fact even the absence of a sound has been enlisted to express something specific. If you were to ask which bit in the Sumerian word corresponds to the pronoun ‘it’ in the English translation ‘when he had made it suitable for her’, then the answer would have to be … nothing. Mind you, a very particular kind of nothing: the nothing that stands in the empty slot in the middle. The technology is so fine-tuned, then, that even a non-sound, when carefully placed in a particular position, has been invested with a specific function. Who could possibly have come up with such a nifty contraption?

Racism was a constant presence and absence in the Obama White House. We didn’t talk about it much. We didn’t need to—it was always there, everywhere, like white noise. It was there when Obama said that it was stupid for a black professor to be arrested in his own home and got criticized for days while the white police officer was turned into a victim. It was there when a white Southern member of Congress yelled “You lie!” at Obama while he addressed a joint session of Congress. It was there when a New York reality show star built an entire political brand on the idea that Obama wasn’t born in the United States, an idea that was covered as national news for months and is still believed by a majority of Republicans. It was there in the way Obama was talked about in the right-wing media, which spent eight years insisting that he hated America, disparaging his every move, inventing scandals where there were none, attacking him for any time that he took off from work. It was there in the social media messages I got that called him a Kenyan monkey, a boy, a Muslim. And it was there in the refusal of Republicans in Congress to work with him for eight full years, something that Obama was also blamed for no matter what he did. One time, Obama invited congressional Republicans to attend a screening of Lincoln in the White House movie theater—a Steven Spielberg film about how Abraham Lincoln worked with Congress to pass the Thirteenth Amendment abolishing slavery. Not one of them came. Obama didn’t talk about it much. Every now and then, he’d show flashes of dark humor in practicing the answer he could give on a particular topic. What do you think it will take for these protests to stop? “Cops need to stop shooting unarmed black folks.” Why do you think you have failed to bring the country together? “Because my being president appears to have literally driven some white people insane.” Do you think some of the opposition you face is about race? “Yes! Of course! Next question.” But he was guarded in public. When he was asked if racism informed the strident opposition to his presidency, he’d carefully ascribe it to other factors.

In the past few decades, we have witnessed an explosion of information about death and the afterlife, generated by an ever-growing number of psychologists and psychiatrists, physicians, hospice nurses and bereavement counselors, near-death experiencers, researchers in parapsychology, and, of course, mediums, who are working toward a better understanding of the world to come. This is one of many signs that the human race is poised to enter a new era, an era I would call a revolution in consciousness. Another sign is that belief in survival after death is on the rise, up to 89 percent according to some surveys.7 In Western countries, more and more people believe in a kinder hereafter. Instead of hell they expect joy, reunion with loved ones, and the complete absence of pain and worry. As concepts of the afterlife are inextricable from concepts of the Divine, when one changes, so does the other. Predictably, the fear-inspiring God of old is giving way to a more abstract Supreme Being whose laws are written in the spirit of love, compassion, and forgiveness rather than judgment.

At eight-thirty that night Ian stood on the steps outside Elizabeth’s uncle’s town house suppressing an almost overwhelming desire to murder Elizabeth’s butler, who seemed to be inexplicably fighting down the impulse to do bodily injury to Ian. “I will ask you again, in case you misunderstood me the last time,” Ian enunciated in a silky, ominous tone that made ordinary men blanch. “Where is your mistress?” Bentner didn’t change color by so much as a shade. “Out!” he informed the man who’d ruined his young mistress’s life and had now appeared on her doorstep, unexpected and uninvited, no doubt to try to ruin it again, when she was at this very moment attending her first ball in years and trying bravely to live down the gossip he had caused. “She is out, but you do not know where she is?” “I did not say so, did I?” “Then where is she?” “That is for me to know and you to ponder.” In the last several days Ian had been forced to do a great many unpleasant things, including riding across half of England, dealing with Christina’s irate father, and finally dealing with Elizabeth’s repugnant uncle, who had driven a bargain that still infuriated him. Ian had magnanimously declined her dowry as soon as the discussion began. Her uncle, however, had the finely honed bargaining instincts of a camel trader, and he immediately sensed Ian’s determination to do whatever was necessary to get Julius’s name on a betrothal contract. As a result, Ian was the first man to his knowledge who had ever been put in the position of purchasing his future wife for a ransom of $150,000. Once he’d finished that repugnant ordeal he’d ridden off to Montmayne, where he’d sopped only long enough to switch his horse for a coach and get his valet out of bed. Then he’d charged off to London, stopped at his town house to bathe and change, and gone straight to the address Julius Cameron had given him. Now, after all that, Ian was not only confronted by Elizabeth’s absence, he was confronted by the most insolent servant he’d ever had the misfortune to encounter. In angry silence he turned and walked down the steps. Behind him the door slammed shut with a thundering crash, and Ian paused a moment to turn back and contemplate the pleasure he was going to have when he sacked the butler tomorrow.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.

The approach adopted by Daniel Stern and the followers of John Bowlby still appears to gain only peripheral attention in psychoanalytic circles, perhaps because by his theory of initial attachment Bowlby exploded a taboo. By linking the causes of antisocial behavior with the absence of a resilient attachment to the mother, he was flying in the face of Freud’s drive theory. But my conviction is that we have to go a step further than Bowlby went. We are dealing here not just with antisocial behavior and so-called narcissistic disorders but with the inescapable realization that denying and repressing our childhood traumas means reducing our capacity to think and conspiring to erect barriers in our minds. Brain research has succeeded in uncovering the biological foundations of the denial phenomenon. But the consequences, the impact on our mentality, have not yet been adequately contemplated. No one appears to be interested in examining how insensitivity to the suffering of children–a phenomenon found the world over–is bound up with a form of mental paralysis that has its roots in childhood. As children, we learn to suppress and deny natural feelings and to believe sincerely that the cuffs and blows we receive are for our own good and do us no lasting injury. Our brains, furnished with this false information, then instruct us to raise our own children by the same methods, telling them that it is good for them just as it was good for us.

Fifty judges from various districts were asked to set sentences for defendants in hypothetical cases summarized in identical pre-sentence reports. The basic finding was that “absence of consensus was the norm” and that the variations across punishments were “astounding.” A heroin dealer could be incarcerated for one to ten years, depending on the judge. Punishments for a bank robber ranged from five to eighteen years in prison. The study found that in an extortion case, sentences varied from a whopping twenty years imprisonment and a $65,000 fine to a mere three years imprisonment and no fine. Most startling of all, in sixteen of twenty cases, there was no unanimity on whether any incarceration was appropriate. This study was followed by a series of others, all of which found similarly shocking levels of noise. In 1977, for example, William Austin and Thomas Williams conducted a survey of forty-seven judges, asking them to respond to the same five cases, each involving low-level offenses. All the descriptions of the cases included summaries of the information used by judges in actual sentencing, such as the charge, the testimony, the previous criminal record (if any), social background, and evidence relating to character. The key finding was “substantial disparity.” In a case involving burglary, for example, the recommended sentences ranged from five years in prison to a mere thirty days (alongside a fine of $100). In a case involving possession of marijuana, some judges recommended prison terms; others recommended probation.

In this impossibility of reapprehending the world through images and of moving from information to a collective action and will, in this absence of sensibility and mobilization, it isn't apathy or general indifference that's at issue; it is quite simply that the umbilical cord of representation is severed. The screen reflects nothing. It is as though you are behind a two-way mirror: you see the world, but it doesn't see you, it doesn't look at you. Now, you only see things if they are looking at you. The screen screens out any dual relation (any possibility of 'response'). It is this failure of representation which, together with a failure of action, underlies the impossibility of developing an ethics of information, an ethics of images, an ethics of the Virtual and the networks. All attempts in that direction inevitably fail. All that remains is the mental diaspora of images and the extravagant performance of the medium. Susan Sontag tells a good story about this pre-eminence of the medium and of images: as she is sitting in front of the television watching the moon landing, the people she is watching with tell her they don't believe it at all. 'But what are you watching, then?' she asks. 'Oh, we're watching television!' Fantastic: they do not see the moon; they see only the screen showing the moon. They do not see the message; they see only the image. Ultimately, contrary to what Susan Sontag thinks, only intellectuals believe in the ascendancy of meaning; 'people' believe only in the ascendancy of signs. They long ago said goodbye to reality. They have gone over, body and soul, to the spectacular.

Those who are condemned to see the world in shadows will be forced to formulate a description of reality based on insufficient information and, therefore, contrivance. Human history verifies the axiom, “In the absence of knowledge, superstition prevails.” Impaired perception impedes comprehension and breeds fabrication. We find the gaps in our knowledge irritating and uncomfortable, like a road riddled with potholes, and so we fill them in with fabrications to make the ride smoother. The rutted highway of human knowledge is mended with all sorts of contrivances concerning the nature of the universe, a query that for many centuries was beyond investigation. The tools of modern science have enabled us to repave the road, in a manner of speaking, and to upend, one by one, the falsities of our former ignorance. But the road is long, and the work is slow. We must concede that our current conception of the universe is still infantile. Like a child staring bewilderedly at a blackboard chalked from end to end with the esoteric figures of a complex mathematical formula, we are able to recognize some of the numbers and symbols but cannot hope to comprehend the equation, much less solve it. But rather than accept the irreducible complexity before us, many Christians have endeavored to reduce what they cannot comprehend into facile religious concepts that they can. This “Sunday school reductionism” tends to transform profound truths into coloring book illustrations and connect-the-dot puzzles. Instead of illuminating the problem with the lamp of logic and admitting our ignorance, we tend to obscure the problem beneath a canopy of nebulous abstractions, commending ourselves with the false satisfaction of having “solved” it.

unexpected and inexplicable that emerged along with the generated responses had to do with the differences between happiness and sadness, children and adults, not being all they’re cracked up to be, much to our scientific chagrin: a change in the rules. Intensity is the unassimilable. For present purposes, intensity will be equated with affect. There seems to be a growing feeling within media, literary, and art theory that affect is central to an understanding of our information- and image-based late capitalist culture, in which so-called master narratives are perceived to have foundered. Fredric Jameson notwithstanding, belief has waned for many, but not affect. If anything, our condition is characterized by a surfeit of it. The problem is that there is no cultural-theoretical vocabulary specific to affect.2 Our entire vocabulary has derived from theories of signification that are still wedded to structure even across irreconcilable differences (the divorce proceedings of poststructuralism: terminable or interminable?). In the absence of an asignifying philosophy of affect, it is all too easy for received psychological categories to slip back in, undoing the considerable deconstructive work that has been effectively carried out by poststructuralism. Affect is most often used loosely as a synonym for emotion.3 But one of the clearest lessons of this first story is that emotion and affect—if affect is intensity—follow different logics and pertain to different orders. An emotion is a subjective content, the sociolinguistic fixing of the quality of an experience which is from that point onward defined as personal. Emotion is qualified intensity, the conventional, consensual point of insertion of intensity into semantically and semiotically formed progressions, into narrativizable action-reaction circuits,

The urban isolated individual An individual can be influenced by forces such as propaganda only when he is cut off from membership in local groups because such groups are organic and have a well-structured material, spirltual and emotional life; they are not easily penetrated by propaganda. For example, it is much more difficult today for outside propaganda to influence a soldier integrated into a military group, or a militant member of a monolithic party, than to influence the same man when he is a mere citizen. Nor is the organic group sensitive to psychological contagion, which is so important to the success of Nazi propaganda. One can say generally, that 19th century individualist society came about through the disintegration of such small groups as the family or the church. Once these groups lost their importance, the individual was substantially isolated. He was plunged into a new environment generally urban and thereby "uprooted." He no longer had a traditional place in which to live. He was no longer geographically attached to a fixed place, or historically to his ancestry. An individual thus uprooted can only be part of a mass- He is on his own, and individualist thinking asks of him something he has never been required to do before: that he, the individual, become the measure of all things. Thus he begins to judge everything for himself. In fact he must make his own judgments. He is thrown entirely on his own resources; he can find criteria only in himself. He is clearly responsible for his own decisions, both personal and social. He becomes the beginning and the end of everything. Before him there was nothing; after him there will be nothing. His own life becomes the only criterion of justice and injustice, of Good and Evil. The individual is placed in a minority position and burdened at the same time with a total crushing responsibility. Such conditions make an individualist society fertile ground for modern propaganda. The permanent uncertainty, the social mobility, the absence of sociological protection and of traditional frames of reference — all these inevitably provide propaganda with a malleable environment that can be fed information from the outside and conditioned at will. The individual left to himself is defenseless the more so because he may be caught up in a social current thus becoming easy prey for propaganda. As a member of a small group he was fairly well protected from collective influences, customs, and suggestions. He was relatively unaffected by changes in the society at large.

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Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: You were also looking for some operational criteria for false memory syndrome: what a clinician could look for or test for, and so on. I spoke with several of our scientific advisory board members and I have some information for you that isn't really in writing at this point but I think it's a direction you want us to go in. So if I can read some of these notes . . . TAT: Please do. Freyd: One would look for false memory syndrome: 1. If a patient reports having been sexually abused by a parent, relative or someone in very early childhood, but then claims that she or he had complete amnesia about it for a decade or more; 2. If the patient attributes his or her current reason for being in therapy to delayed-memories. And this is where one would want to look for evidence suggesting that the abuse did not occur as demonstrated by a list of things, including firm, confident denials by the alleged perpetrators; 3. If there is denial by the entire family; 4. In the absence of evidence of familial disturbances or psychiatric illnesses. For example, if there's no evidence that the perpetrator had alcohol dependency or bipolar disorder or tendencies to pedophilia; 5. If some of the accusations are preposterous or impossible or they contain impossible or implausible elements such as a person being made pregnant prior to menarche, being forced to engage in sex with animals, or participating in the ritual killing of animals, and; 6. In the absence of evidence of distress surrounding the putative abuse. That is, despite alleged abuse going from age two to 27 or from three to 16, the child displayed normal social and academic functioning and that there was no evidence of any kind of psychopathology. Are these the kind of things you were asking for? TAT: Yeah, it's a little bit more specific. I take issue with several, but at least it gives us more of a sense of what you all mean when you say "false memory syndrome." Freyd: Right. Well, you know I think that things are moving in that direction since that seems to be what people are requesting. Nobody's denying that people are abused and there's no one denying that someone who was abused a decade ago or two decades ago probably would not have talked about it to anybody. I think I mentioned to you that somebody who works in this office had that very experience of having been abused when she was a young teenager-not extremely abused, but made very uncomfortable by an uncle who was older-and she dealt with it for about three days at the time and then it got pushed to the back of her mind and she completely forgot about it until she was in therapy. TAT: There you go. That's how dissociation works! Freyd: That's how it worked. And after this came up and she had discussed and dealt with it in therapy, she could again put it to one side and go on with her life. Certainly confronting her uncle and doing all these other things was not a part of what she had to do. Interestingly, though, at the same time, she has a daughter who went into therapy and came up with memories of having been abused by her parents. This daughter ran away and is cutoff from the family-hasn't spoken to anyone for three years. And there has never been any meeting between the therapist and the whole family to try to find out what was involved. TAT: If we take the first example -- that of her own abuse -- and follow the criteria you gave, we would have a very strong disbelief in the truth of what she told.

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In the early 1680s, at just about the time that Edmond Halley and his friends Christopher Wren and Robert Hooke were settling down in a London coffee house and embarking on the casual wager that would result eventually in Isaac Newton’s Principia, Hemy Cavendish’s weighing of the Earth, and many of the other inspired and commendable undertakings that have occupied us for much of the past four hundred pages, a rather less desirable milestone was being passed on the island of Mauritius, far out in the Indian Ocean some eight hundred miles off the east coast of Madagascar. There, some forgotten sailor or sailor’s pet was harrying to death the last of the dodos, the famously flightless bird whose dim but trusting nature and lack of leggy zip made it a rather irresistible target for bored young tars on shore leave. Millions of years of peaceful isolation had not prepared it for the erratic and deeply unnerving behavior of human beings. We don’t know precisely the circumstances, or even year, attending the last moments of the last dodo, so we don’t know which arrived first a world that contained a Principia or one that had no dodos, but we do know that they happened at more or less the same time. You would be hard pressed, I would submit to find a better pairing of occurrences to illustrate the divine and felonious nature of the human being-a species of organism that is capable of unpicking the deepest secrets of the heavens while at the same time pounding into extinction, for no purpose at all, a creature that never did us any harm and wasn’t even remotely capable of understanding what we were doing to it as we did it. Indeed, dodos were so spectacularly short on insight it is reported, that if you wished to find all the dodos in a vicinity you had only to catch one and set it to squawking, and all the others would waddle along to see what was up. The indignities to the poor dodo didn’t end quite there. In 1755, some seventy years after the last dodo’s death, the director of the Ashmolean Museum in Oxford decided that the institution’s stuffed dodo was becoming unpleasantly musty and ordered it tossed on a bonfire. This was a surprising decision as it was by this time the only dodo in existence, stuffed or otherwise. A passing employee, aghast tried to rescue the bird but could save only its head and part of one limb. As a result of this and other departures from common sense, we are not now entirely sure what a living dodo was like. We possess much less information than most people suppose-a handful of crude descriptions by "unscientific voyagers, three or four oil paintings, and a few scattered osseous fragments," in the somewhat aggrieved words of the nineteenth century naturalist H. E. Strickland. As Strickland wistfully observed, we have more physical evidence of some ancient sea monsters and lumbering saurapods than we do of a bird that lived into modern times and required nothing of us to survive except our absence. So what is known of the dodo is this: it lived on Mauritius, was plump but not tasty, and was the biggest-ever member of the pigeon family, though by quite what margin is unknown as its weight was never accurately recorded. Extrapolations from Strickland’s "osseous fragments" and the Ashmolean’s modest remains show that it was a little over two and a half feet tall and about the same distance from beak tip to backside. Being flightless, it nested on the ground, leaving its eggs and chicks tragically easy prey for pigs, dogs, and monkeys brought to the island by outsiders. It was probably extinct by 1683 and was most certainly gone by 1693. Beyond that we know almost nothing except of course that we will not see its like again. We know nothing of its reproductive habits and diet, where it ranged, what sounds it made in tranquility or alarm. We don’t possess a single dodo egg. From beginning to end our acquaintance with animate dodos lasted just seventy years.

1. Put the knowledge required to operate the technology in the world. Don’t require that all the knowledge must be in the head. Allow for efficient operation when people have learned all the requirements, when they are experts who can perform without the knowledge in the world, but make it possible for non-experts to use the knowledge in the world. This will also help experts who need to perform a rare, infrequently performed operation or return to the technology after a prolonged absence. 2. Use the power of natural and artificial constraints: physical, logical, semantic, and cultural. Exploit the power of forcing functions and natural mappings. 3. Bridge the two gulfs, the Gulf of Execution and the Gulf of Evaluation. Make things visible, both for execution and evaluation. On the execution side, provide feedforward information: make the options readily available. On the evaluation side, provide feedback: make the results of each action apparent. Make it possible to determine the system’s status readily, easily, accurately, and in a form consistent with the person’s goals, plans, and expectations.

The division of learning in society has been hijacked by surveillance capitalism. In the absence of a robust double movement in which democratic institutions and civil society tether raw information capitalism to the people’s interests—however imperfectly—we are thrown back on the market form of the surveillance capitalist companies in this most decisive of contests over the division of learning in society. Experts in the disciplines associated with machine intelligence know this, but they have little grasp of its wider implications.

Journalism, like English, is about the pursuit of truth in storytelling, not presenting information with the absence of judgment.

Islamic philosophy of life brings a long-term perspective to the pursuit of self-interest by informing humans about the positive and negative consequences of their actions and choices in the life hereafter. In the Godless worldview, due to the absence of afterlife accountability, the rich people with absolute and inviolable property rights can command natural and environmental resources whose potential lifespan is much more than the lives of their owners. But, if the rich people believe in no afterlife accountability, they can extract and exploit these resources quickly and deprive future generations of their use.

Le retournement de l'accusation de racisme est une réaction classiquement défensive et une défense classiquement réactionnaire. Et cela fait quelque temps déjà que l'on voit les femmes accusées de sexisme par des gens qui souvent n'en connaissent même pas le sens originel, mais qui ont l'excuse de ne pas poser aux « révolutionnaires », encore moins aux « féministes ». L'accusation de « contre-racisme » ou de « sexisme à l'envers » est typiquement réactionnaire ; elle l'est déjà a priori, avant tout examen, en cela seul qu'elle pose implicitement une symétrie entre oppresseurs et opprimés. Il est incroyable qu'on ose proférer de telles choses à propos des Noirs, dont le mouvement est plus ancien, plus connu et plus reconnu, que celui des femmes. Il est incroyable que quiconque se prétendant non seulement au courant des luttes, mais de surcroît « spécialiste », fasse preuve d'une telle ignorance, au sens premier d'absence d'information ; et que quelqu'un qui ignore des faits élémentaires de l'histoire contemporaine ose aborder le sujet. En effet, le « concept » de « contre-racisme » a été démystifié depuis longtemps pour ce qu'il est : une tentative d'intimidation. (p. 161)

I can tell you this. That in the absence of perfect information, I choose to believe in the version of events that would occur in the best of all possible worlds.

Given the known scientific inadequacy of the neo-Darwinian mutation/natural selection mechanism, and the absence of any alternative evolutionary mechanism with any sufficient creative power to explain the origin of major innovations in biological form and information, we argue that theistic evolution devolves into little more than an a priori commitment to methodological naturalism--the idea that scientists must limit themselves to strictly materialistic explanations and that scientists may not offer explanations making reference to intelligent design or divine action, or make any reference to theology in scientific discourse.

in absence of much additional information it is preferable to reserve one’s judgment.

In the absence of information, the human brain still continues to work. It still processes information even if there is nothing there to process. And if there’s still nothing, then after a while, it starts to create and fabricate that information itself.

Bogge day and night, Lucien informed me. Even at dinner, he spoke little before leaving early—off to continue his hunt, night after night. I didn’t mind his absence. It was a relief, if anything. On the third night after my encounter with the puca, I’d scarcely

The experiential data, which, in the absence of more robust physical evidence, is the most important information that we have, suggests that abduction experiencers have been visited by some sort of “alien” intelligence which has impacted them physically and psychologically.

Harvard Business School professor Amy Edmondson coined the phrase psychological safety. In her book Teaming, she writes, Simply put, psychological safety makes it possible to give tough feedback and have difficult conversations without the need to tiptoe around the truth. In psychologically safe environments, people believe that if they make a mistake others will not penalize or think less of them for it. They also believe that others will not resent or humiliate them when they ask for help or information. This belief comes about when people both trust and respect each other, and it produces a sense of confidence that the group won’t embarrass, reject, or punish someone for speaking up. Thus psychological safety is a taken-for-granted belief about how others will respond when you ask a question, seek feedback, admit a mistake, or propose a possibly wacky idea. Most people feel a need to “manage” interpersonal risk to retain a good image, especially at work, and especially in the presence of those who formally evaluate them. This need is both instrumental (promotions and rewards may depend on impressions held by bosses and others) and socio-emotional (we simply prefer approval over disapproval). Psychological safety does not imply a cozy situation in which people are necessarily close friends. Nor does it suggest an absence of pressure or problems.

Nonfiction has crept closer to fiction in our time in ways that are not flattering to fiction, in part because too many writers cannot come to terms with the ways in which the past, like the future, is dark. There is so much we don't know, and to write truthfully about a life, your own or your mother's, or a celebrated figure's, an event, a crisis, another culture is to engage repeatedly with those patches of darkness, those nights of history, those places of unknowing. They tell us there are limits to knowledge, that there are essential mysteries, starting with the notion that we know just what someone thought or felt in the absence of exact information.

For example, imagine you are contemplating transporting 100 identical items, one by one, over the Niagara Falls using buckets. There are two types of buckets. The first type has been used 100 times and succeeded in 70 of them. The second type has been used 2 times and succeeded only once. What would you do? This is the kind of classic puzzle that Richard gives to his students and colleagues. Pause for a minute to think about it before you read the answer in the next paragraph. In the absence of any other information or constraints, you should use the second bucket for a few times until you have a better sense of its overall success rate. With the first one, you are reasonably sure that its success rate is close to 70 percent, whereas with the second one you are highly uncertain because it has only been used twice. So you should use the second bucket a number of additional times until you accumulate more evidence and either conclude that the success rate is below 70 percent (in which case you switch to the first bucket), or conclude that the success rate is above 70 percent (in which case you should continue using it).

An assortment of prenatal tests is available to identify physical defects in the fetus, chromosomal abnormalities such as Down syndrome, and genetic anomalies such as sickle-cell anemia. There are two general types of fetal tests: screening and diagnostic. Screening tests, including ultrasound and maternal blood tests, provide the information needed to determine whether diagnostic testing should be conducted. Diagnostic tests definitively show the absence or presence of a fetal abnormality.