Collective Intelligence Quotes

We shouldn’t,” protested Isabelle. “The Clave has a plan.” “The Clave has the collective intelligence of a pineapple,” said Jace. Alec blinked up at them. “Jace is right.” Isabelle turned on her brother. “What do you know? You weren’t even paying attention.” “I was,” Alec said, injured. “I said Jace was right.” “Yeah, but there’s like a 90% chance of me being right most of the time, so that’s not proof you were listening,” said Jace. “That’s just a good guess.

Democracy is a pathetic belief in the collective wisdom of individual ignorance. No one in this world, so far as I know—and I have researched the records for years, and employed agents to help me—has ever lost money by underestimating the intelligence of the great masses of the plain people. Nor has anyone ever lost public office thereby.

THAT crazed girl improvising her music. Her poetry, dancing upon the shore, Her soul in division from itself Climbing, falling She knew not where, Hiding amid the cargo of a steamship, Her knee-cap broken, that girl I declare A beautiful lofty thing, or a thing Heroically lost, heroically found. No matter what disaster occurred She stood in desperate music wound, Wound, wound, and she made in her triumph Where the bales and the baskets lay No common intelligible sound But sang, 'O sea-starved, hungry sea

Dirge Without Music I am not resigned to the shutting away of loving hearts in the hard ground. So it is, and so it will be, for so it has been, time out of mind: Into the darkness they go, the wise and the lovely. Crowned With lilies and with laurel they go; but I am not resigned. Lovers and thinkers, into the earth with you. Be one with the dull, the indiscriminate dust. A fragment of what you felt, of what you knew, A formula, a phrase remains,—but the best is lost. The answers quick and keen, the honest look, the laughter, the love,— They are gone. They are gone to feed the roses. Elegant and curled Is the blossom. Fragrant is the blossom. I know. But I do not approve. More precious was the light in your eyes than all the roses in the world. Down, down, down into the darkness of the grave Gently they go, the beautiful, the tender, the kind; Quietly they go, the intelligent, the witty, the brave. I know. But I do not approve. And I am not resigned.

The original question, 'Can machines think?' I believe to be too meaningless to deserve discussion.

The poem must resist the intelligence Almost successfully.

Something very beautiful happens to people when their world has fallen apart: a humility, a nobility, a higher intelligence emerges at just the point when our knees hit the floor. Perhaps, in a way, that's where humanity is now: about to discover we're not as smart as we thought we were, will be forced by life to surrender our attacks and defenses which avail us of nothing, and finally break through into the collective beauty of who we really are." [Facebook post, August 31, 2013]

Collective wisdom, alas, is no adequate substitute for the intelligence of individuals. Individuals who opposed received opinions have been the source of all progress, both moral and intellectual. They have been unpopular, as was natural.

As I ate she began the first of what we later called “my lessons in living.” She said that I must always be intolerant of ignorance but understanding of illiteracy. That some people, unable to go to school, were more educated and even more intelligent than college professors. She encouraged me to listen carefully to what country people called mother wit. That in those homely sayings was couched the collective wisdom of generations.

When people's faith in the collective intelligence increases, falls to the same extent their own individual sense of responsibility.

The Clave has the collective intelligence of a pineapple

At some point, human intelligence became collective and cumulative in a way that happened to no other animal.

Machinic desire can seem a little inhuman, as it rips up political cultures, deletes traditions, dissolves subjectivities, and hacks through security apparatuses, tracking a soulless tropism to zero control. This is because what appears to humanity as the history of capitalism is an invasion from the future by an artificial intelligent space that must assemble itself entirely from its enemy's resources.

It would be a ridiculous and unwarranted presumption on our part if we imagined that we were more energetic or more intelligent than the men of the past—our material knowledge has increased, but not our intelligence.

Multipliers invoke each person’s unique intelligence and create an atmosphere of genius—innovation, productive effort, and collective intelligence.

common sense is nothing but a collection of misconceptions acquired by age eighteen. Furthermore, What sounds intelligent in a conversation or a meeting, or, particularly, in the media, is suspicious.

Scientists are slowly waking up to an inconvenient truth - the universe looks suspiciously like a fix. The issue concerns the very laws of nature themselves. For 40 years, physicists and cosmologists have been quietly collecting examples of all too convenient "coincidences" and special features in the underlying laws of the universe that seem to be necessary in order for life, and hence conscious beings, to exist. Change any one of them and the consequences would be lethal. Fred Hoyle, the distinguished cosmologist, once said it was as if "a super-intellect has monkeyed with physics". To see the problem, imagine playing God with the cosmos. Before you is a designer machine that lets you tinker with the basics of physics. Twiddle this knob and you make all electrons a bit lighter, twiddle that one and you make gravity a bit stronger, and so on. It happens that you need to set thirtysomething knobs to fully describe the world about us. The crucial point is that some of those metaphorical knobs must be tuned very precisely, or the universe would be sterile. Example: neutrons are just a tad heavier than protons. If it were the other way around, atoms couldn't exist, because all the protons in the universe would have decayed into neutrons shortly after the big bang. No protons, then no atomic nucleuses and no atoms. No atoms, no chemistry, no life. Like Baby Bear's porridge in the story of Goldilocks, the universe seems to be just right for life.

Women and men communicate differently, often on entirely different planes. But just as men have failed us, we have failed them. It has been one of our great collective female shortcomings to presume that whatever we do not perceive simply isn't there, or that whatever is not communicated in our language is not intelligible speech.

We are projects of collective self-creation. What if we approached human history that way? What if we treat people, from the beginning, as imaginative, intelligent, playful creatures who deserve to be understood as such? What if, instead of telling a story about how our species fell from some idyllic state of equality, we ask how we came to be trapped in such tight conceptual shackles that we can no longer even imagine the possibility of reinventing ourselves?

Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory? Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power... Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that. Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells. There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural. [Columbian Magazine interview]

Tristan [Harris] believes that what we are seeing is ‘the collective downgrading of humans and the upgrading of machines’. We are becoming less rational, less intelligent, less focused.

To be loved and to love, takes courage. To be fully seen is incredibly rare and breathtaking. We lower our masks and see a celestial inner being. It is our full self -- the supernova as well as the black holes. Our fears and doubts. Our anger and joy...This is love.

Collaboration allows teachers to capture each other's fund of collective intelligence.

...the overflow of my brain would probably, in a state of freedom, have evaporated in a thousand follies; it needs trouble and difficulty and danger to hollow out various mysterious and hidden mines of human intelligence. Pressure is required, you know, to ignite powder: captivity has collected into one single focus all the floating faculties of my mind; they have come into close contact in the narrow space in which they have been wedged. You know that from the collision of clouds electricity is produced and from electricity comes the lightning from whose flash we have light amid our greatest darkness.

To trust immediate intuitions rather than collective examination that is rational, careful, and intelligent is not wisdom: it is the presumption of an old man who refuses to believe that the great world outside his village is any different from the one that he has always known. As

No intelligent idea can gain general acceptance unless some stupidity is mixed in with it. Collective thought is stupid because it's collective. Nothing passes into the realm of the collective without leaving at the border -like a toll- most of the intelligence it contained. In youth we're twofold. Our innate intelligence, which may be considerable, coexists with the stupidity of our inexperience, which forms a second, lesser intelligence. Only later on do the two unite. That's why youth always blunders - not because of its inexperience, but because of it's non-unity. Today the only course left for the man of superior intelligence is abdication.

The Moon is always there. A half blink of shadow, a crescent of an eyelash, opulent in fullness, spellbound in nothingness, and a friend.

Instead of an intellectual search, there was suddenly a very deep gut feeling that something was different. It occurred when looking at Earth and seeing this blue-and-white planet floating there, and knowing it was orbiting the Sun, seeing that Sun, seeing it set in the background of the very deep black and velvety cosmos, seeing - rather, knowing for sure - that there was a purposefullness of flow, of energy, of time, of space in the cosmos - that it was beyond man's rational ability to understand, that suddenly there was a nonrational way of understanding that had been beyond my previous experience. There seems to be more to the universe than random, chaotic, purposeless movement of a collection of molecular particles. On the return trip home, gazing through 240,000 miles of space toward the stars and the planet from which I had come, I suddenly experienced the universe as intelligent, loving, harmonious.

The collective intelligence of the humanity is the sole result of human inquiry. It is through reason and the exercise of a free mind that overcomes superstition, and if there be a better future for mankind, it will come through us, not through those who are clinging to the last fragments of a decaying system of belief

He walked straight out of college into the waiting arms of the Navy. They gave him an intelligence test. The first question on the math part had to do with boats on a river: Port Smith is 100 miles upstream of Port Jones. The river flows at 5 miles per hour. The boat goes through water at 10 miles per hour. How long does it take to go from Port Smith to Port Jones? How long to come back? Lawrence immediately saw that it was a trick question. You would have to be some kind of idiot to make the facile assumption that the current would add or subtract 5 miles per hour to or from the speed of the boat. Clearly, 5 miles per hour was nothing more than the average speed. The current would be faster in the middle of the river and slower at the banks. More complicated variations could be expected at bends in the river. Basically it was a question of hydrodynamics, which could be tackled using certain well-known systems of differential equations. Lawrence dove into the problem, rapidly (or so he thought) covering both sides of ten sheets of paper with calculations. Along the way, he realized that one of his assumptions, in combination with the simplified Navier Stokes equations, had led him into an exploration of a particularly interesting family of partial differential equations. Before he knew it, he had proved a new theorem. If that didn't prove his intelligence, what would? Then the time bell rang and the papers were collected. Lawrence managed to hang onto his scratch paper. He took it back to his dorm, typed it up, and mailed it to one of the more approachable math professors at Princeton, who promptly arranged for it to be published in a Parisian mathematics journal. Lawrence received two free, freshly printed copies of the journal a few months later, in San Diego, California, during mail call on board a large ship called the U.S.S. Nevada. The ship had a band, and the Navy had given Lawrence the job of playing the glockenspiel in it, because their testing procedures had proven that he was not intelligent enough to do anything else.

The perfect Librarian is calm, cool, collected, intelligent, multilingual, a crack shot, a martial artist, an Olympic-level runner (at both the sprint and marathon), a good swimmer, an expert thief, and a genius con artist. They can steal a dozen books from a top-security strongbox in the morning, discuss literature all afternoon, have dinner with the cream of society in the evening, and then stay up until midnight dancing, before stealing some more interesting tomes at three a.m. That's what a perfect Librarian would do. In practice, most Librarians would rather spend their time reading a good book.

A 2010 academic study on group intelligence found that the collective intelligence of a workgroup is correlated to three factors: the average social sensitivity of the group members, the group’s ability to take turns contributing, and the proportion of females in the group.

I believe that, the prevailing system of management is, at its core, dedicated to mediocrity. It forces people to work harder and harder to compensate for failing to tap the spirit and collective intelligence that characterizes working together at their best. Deming saw this clearly,

Are you going to cater to the whims and prejudices of people who have no intelligent knowledge of what they condemn?

I've long suspected dogs of being much smarter than people; I was even certain they could speak, but there was only some kind of stubbornness in them. They're extraordinary politicians: they notice every human step.

Holy time in eternity holy eternity in time holy the clocks in space holy the fourth dimension holy the fifth International holy the Angel in Moloch! Holy the sea holy the desert holy the railroad holy the locomotive holy the visions holy the hallucinations holy the miracles holy the eyeball holy the abyss! Holy forgiveness! mercy! charity! faith! Holy! Ours! bodies! suffering! magnanimity! Holy the supernatural extra brilliant intelligent kindness of the soul!

Harry’s letter to his daughter: If I could give you just one thing, I’d want it to be a simple truth that took me many years to learn. If you learn it now, it may enrich your life in hundreds of ways. And it may prevent you from facing many problems that have hurt people who have never learned it. The truth is simply this: No one owes you anything. Significance How could such a simple statement be important? It may not seem so, but understanding it can bless your entire life. No one owes you anything. It means that no one else is living for you, my child. Because no one is you. Each person is living for himself; his own happiness is all he can ever personally feel. When you realize that no one owes you happiness or anything else, you’ll be freed from expecting what isn’t likely to be. It means no one has to love you. If someone loves you, it’s because there’s something special about you that gives him happiness. Find out what that something special is and try to make it stronger in you, so that you’ll be loved even more. When people do things for you, it’s because they want to — because you, in some way, give them something meaningful that makes them want to please you, not because anyone owes you anything. No one has to like you. If your friends want to be with you, it’s not out of duty. Find out what makes others happy so they’ll want to be near you. No one has to respect you. Some people may even be unkind to you. But once you realize that people don’t have to be good to you, and may not be good to you, you’ll learn to avoid those who would harm you. For you don’t owe them anything either. Living your Life No one owes you anything. You owe it to yourself to be the best person possible. Because if you are, others will want to be with you, want to provide you with the things you want in exchange for what you’re giving to them. Some people will choose not to be with you for reasons that have nothing to do with you. When that happens, look elsewhere for the relationships you want. Don’t make someone else’s problem your problem. Once you learn that you must earn the love and respect of others, you’ll never expect the impossible and you won’t be disappointed. Others don’t have to share their property with you, nor their feelings or thoughts. If they do, it’s because you’ve earned these things. And you have every reason to be proud of the love you receive, your friends’ respect, the property you’ve earned. But don’t ever take them for granted. If you do, you could lose them. They’re not yours by right; you must always earn them. My Experience A great burden was lifted from my shoulders the day I realized that no one owes me anything. For so long as I’d thought there were things I was entitled to, I’d been wearing myself out —physically and emotionally — trying to collect them. No one owes me moral conduct, respect, friendship, love, courtesy, or intelligence. And once I recognized that, all my relationships became far more satisfying. I’ve focused on being with people who want to do the things I want them to do. That understanding has served me well with friends, business associates, lovers, sales prospects, and strangers. It constantly reminds me that I can get what I want only if I can enter the other person’s world. I must try to understand how he thinks, what he believes to be important, what he wants. Only then can I appeal to someone in ways that will bring me what I want. And only then can I tell whether I really want to be involved with someone. And I can save the important relationships for th

We all behave like Maxwell’s demon. Organisms organize. In everyday experience lies the reason sober physicists across two centuries kept this cartoon fantasy alive. We sort the mail, build sand castles, solve jigsaw puzzles, separate wheat from chaff, rearrange chess pieces, collect stamps, alphabetize books, create symmetry, compose sonnets and sonatas, and put our rooms in order, and all this we do requires no great energy, as long as we can apply intelligence. We propagate structure (not just we humans but we who are alive). We disturb the tendency toward equilibrium. It would be absurd to attempt a thermodynamic accounting for such processes, but it is not absurd to say we are reducing entropy, piece by piece. Bit by bit. The original demon, discerning one molecules at a time, distinguishing fast from slow, and operating his little gateway, is sometimes described as “superintelligent,” but compared to a real organism it is an idiot savant. Not only do living things lessen the disorder in their environments; they are in themselves, their skeletons and their flesh, vesicles and membranes, shells and carapaces, leaves and blossoms, circulatory systems and metabolic pathways - miracles of pattern and structure. It sometimes seems as if curbing entropy is our quixotic purpose in the universe.

A major consequence of being psychologically asleep is the psychological and spiritual blindness which results from it. This results in action not from conscious awareness and true intelligence but from self-righteousness, which leads individuals and society as a whole into an abysmal pit.

Everything is composed of small particles of itself and they are flying around in concentric circles and arcs and segments and innumerable other geometrical figures too numerous to mention collectively, never standing still or resting but spinning away and darting hither and thither and back again, all the time on the go. These diminutive gentlemen are called atoms. Do you follow me intelligently?

One more comment from the heart: I’m old fashioned and think that reading books is the most glorious pastime that humankind has yet devised. Homo Ludens dances, sings, produces meaningful gestures, strikes poses, dresses up, revels and performs elaborate rituals. I don’t wish to diminish the significance of these distractions-without them human life would pass in unimaginable monotony and possibly dispersion and defeat. But these are group activities above which drifts a more or less perceptible whiff of collective gymnastics. Homo Ludens with a book is free. At least as free as he’s capable of being. He himself makes up the rules of the game, which are subject only to his own curiosity. He’s permitted to read intelligent books, from which he will benefit, as well as stupid ones, from which he may also learn something. He can stop before finishing one book, if he wishes, while starting another at the end and working his way back to the beginning. He may laugh in the wrong places or stop short at words he’ll keep for a life time. And finally, he’s free-and no other hobby can promise this-to eavesdrop on Montaigne’s arguments or take a quick dip in the Mesozoic.

Google sells network surveillance and collective intelligence. This is Google’s actual, profitable, monetisable product. “Search” is merely Google’s front end, a brilliant facade to encourage free interaction by the public. People are not Google’s “customers” or even Google’s “users”, but its feudal livestock.

Our intelligence resides not in individual brains but in the collective mind. To function, individuals rely not only on knowledge stored within our skulls but also on knowledge stored elsewhere: in our bodies, in the environment, and especially in other people.

Intelligence is the ability to solve a problem, to decipher a riddle, to master a set of facts. Judgment is the ability to orbit a problem or a set of facts and see it as it might be seen through other eyes, by observers with different biases, motives, and backgrounds. It is also the ability to take a set of facts and move it in place and time—perhaps to a hearing room or a courtroom, months or years in the future—or to the newsroom of a major publication or the boardroom of a competitor. Intelligence is the ability to collect and report what the documents and witnesses say; judgment is the ability to say what those same facts mean and what effect they will have on other audiences.

Intelligence will only get you so far in life... And the same can be said for wit and charm. But two things will serve you better than any others."... "What are they?" "Infinite curiosity and sense of observation.

She was—of course—perfectly normal— quiet and polite and reasonably intelligent and...normal and self destructive and lonely and terrified of every thing And she loved Disaster—

Take intelligent and bold risks to accomplish something great. Build a network of alliances to help you with intelligence, resources, and collective action. Pivot to a breakout opportunity.

There is in Albert Camus’ literary craftsmanship a seductive intelligence that could almost make a reader dismiss his philosophical intentions if he had not insisted on making them so clear.

She said that I must always be intolerant of ignorance but understanding of illiteracy. That some people, unable to go to school, were more educated and even more intelligent than college professors.

Life, at all times full of pain, is more painful in our time than in the two centuries that preceded it. The attempt to escape from pain drives men to triviality, to self-deception, to the invention of vast collective myths. But these momentary alleviations do but increase the sources of suffering in the long run. Both private and public misfortune can only be mastered by a process in which will and intelligence interact: the part of will is to refuse to shirk the evil or accept an unreal solution, while the part of intelligence is to understand it, to find a cure if it is curable, and, if not, to make it bearable by seeing it in its relations, accepting it as unavoidable, and remembering what lies outside it in other regions, other ages, and the abysses of interstellar space

In less than an hour I have to hold class for a group of idiot freshmen. And, on a desk in the living room, is a mountain of midterm examinations with essays I must suffer through, feeling my stomach turn at their paucity of intelligence, their adolescent phraseology. And all that tripe, all those miles of hideous prose, had been would into an eternal skein in his head. And there it sat unraveling into his own writing until he wondered if he could stand the thought of living anymore. I have digested the worst, he thought. Is it any wonder that I exude it piecemeal? (“Mad House”)

The great proliferation of museums in the nineteenth century was a product of the marriage of the exhibition as a way of awakening intelligent interest in the visitor with the growth of collections that was associated with empire and middle-class affluence. Attendance at museums was as much associated with moral improvement as with explanation of the human or natural world.

Superorganism. A biologist coined that word for our great African ant colonies, claiming that consciousness and intelligence resided not in the individual ant but in the collective ant mind. The trail of red taillights stretching to the horizon as day broke around us made me think of that term. Order and purpose must reside somewhere other than within each vehicle. That morning I heard the hum, the respiration of the superorganism. It's a sound the new immigrant hears but not for long. By the time I learned to say "6-inch Number 7 on rye with Swiss hold the lettuce," the sound, too, was gone. It became part of the what the mind would label silence. You were subsumed into the superorganism.

Beauty works perfect miracles. All inner shortcomings in a beauty, instead of causing repugnance, become somehow extraordinarily attractive; vice itself breathes comeliness in them; but if it were to disappear, then a woman would have to be twenty times more intelligent than a man in order to inspire, if not love, at least respect.

...this 'fecundity of will,' this thirst for action, when accompanied by poverty of feeling and intellect incapable of creation, will produce nothing but a Napoleon I or a Bismarck, wiseacres who try to force the world to progress backwards. While on the other hand, mental fertility destitute of well developed sensibility will bring forth such barren fruits as literary and scientific pedants who only hinder the advance of knowledge. Finally, sensibility unguided by large intelligence will produce such persons as the woman ready to sacrifice everything for some brute of a man, upon whom she pours forth all her love. If life is to be fruitful, it must be so at once in intelligence, in feeling and in will. This fertility in every direction is life; the only thing worthy the name.

The most wise and evolved minds come from the most unlikely people and places.

If religion was necessary to all men, it ought to be intelligible to all men.

If we not only feed that most intelligent computer which is our brain but also compute the data we collect, we cannot go wrong. In a way we all can guess what will happen.

I'll tell you a story, far, far from here where blades of grass are fluent in sentient knowledge and trees are a mandala of prayer.

he values the word of the Russian president more highly than the collective opinion of his own intelligence services.

How often we forget all time, when lone Admiring Nature’s universal throne; Her woods—her wilds—her mountains—the intense Reply of HERS to OUR intelligence!

I’m not of this world; it pains me deeply. So, each night just to survive, I snip a piece of mountain, sea or sky and fly.

Put in the bluntest possible terms, what I discovered was that the U.S. secret intelligence community was collecting only information it considered secret, while ignoring the eighty to ninety percent of the information in the world, in all languages, that was not secret.

In the coming decades, it is likely that we will see more Internet-like revolutions, in which technology steals a march on politics. Artificial intelligence and biotechnology might soon overhaul our societies and economies – and our bodies and minds too – but they are hardly a blip on our political radar. Our current democratic structures just cannot collect and process the relevant data fast enough, and most voters don’t understand biology and cybernetics well enough to form any pertinent opinions. Hence traditional democratic politics loses control of events, and fails to provide us with meaningful visions for the future. That

While group collaboration can certainly be a source of collective intelligence, it can also get you to jump off a cliff or drive too fast. And that’s probably why some form of continued connection to the adults and their adult perspectives still exists in traditional cultures, and even in our animal cousins. Without adults around, young adolescents can literally go wild.

The Agency was the one subject in his life that could never be exhausted. Central Intelligence. Beryl saw it as the best organized church in the Christian world, a mission to collect and store everything that everyone has ever said and then reduce it to a microdot and call it God.

Psychology’s service to U.S. national security has produced a variant of what the psychiatrist Robert Lifton has called, in his study of Nazi doctors, a “Faustian bargain.” In this case, the price paid has been the American Psychological Association’s collective silence, ethical “numbing,” and, over time, historical amnesia. 3 Indeed, Lifton emphasizes that “the Nazis were not the only ones to involve doctors in evil”; in defense of this argument, he cites the Cold War “role of …American physicians and psychologists employed by the Central Intelligence Agency…for unethical medical and psychological experiments involving drugs and mind manipulation.” 4

[[ ]] The story goes like this: Earth is captured by a technocapital singularity as renaissance rationalization and oceanic navigation lock into commoditization take-off. Logistically accelerating techno-economic interactivity crumbles social order in auto sophisticating machine runaway. As markets learn to manufacture intelligence, politics modernizes, upgrades paranoia, and tries to get a grip. The body count climbs through a series of globewars. Emergent Planetary Commercium trashes the Holy Roman Empire, the Napoleonic Continental System, the Second and Third Reich, and the Soviet International, cranking-up world disorder through compressing phases. Deregulation and the state arms-race each other into cyberspace. By the time soft-engineering slithers out of its box into yours, human security is lurching into crisis. Cloning, lateral genodata transfer, transversal replication, and cyberotics, flood in amongst a relapse onto bacterial sex. Neo-China arrives from the future. Hypersynthetic drugs click into digital voodoo. Retro-disease. Nanospasm.

Hive Queen: They never know anything. They don't have enough years in their little lives to come to an understanding of anything at all. And yet they think they understand. From earliest childhood, they delude themselves into thinking they comprehend the world, while all that's really going on is that they've got some primitive assumptions and prejudices. As they get older they learn a more elevated vocabulary in which to express their mindless pseudo- knowledge and bully other people into accepting their prejudices as if they were truth, but it all amounts to the same thing. Individually, human beings are all dolts. Pequenino: While collectively... Hive Queen: Collectively, they're a collection of dolts. But in all their scurrying around and pretending to be wise, throwing out idiotic half-understood theories about this and that, one or two of them will come up with some idea that is just a little bit closer to the truth than what was already known. And in a sort of fumbling trial and error, about half the time the truth actually rises to the top and becomes accepted by people who still don't understand it, who simply adopt it as a new prejudice to be trusted blindly until the next dolt accidentally comes up with an improvement.> Pequenino: So you're saying that no one is ever individually intelligent, and groups are even stupider than individuals-- and yet by keeping so many fools engaged in pretending to be intelligent, they still come up with some of the same results that an intelligent species would come up with. Hive Queen: Exactly.

FORM IS ECSTATIC There is a shimmering excitement in being sentient and shaped. The caravan master sees his camels lost in it, nose to tail, as he himself is, his friend, and the stranger coming toward them. A gardener watches the sky break into song, cloud wobbly with what it is. Bud, thorn, the same. Wind, water, wandering this essential state. Fire, ground, gone. That's how it is with the outside. Form is ecstatic. Now imagine the inner: soul, intelligence, the secret worlds! And don't think the garden loses its ecstasy in winter. It's quiet, but the roots are down there rioutous. If someone bumps you in the street, don't be angry. Everyone careens about in this surprise. Respond in kind. Let the knots untie, turbans be given away. Someone drunk on this could drink a donkeyload a night. Believer, unbeliever, cynic, lover, all combine in the spirit-form we are, but no one yet is awake like Shams.

I can understand that people want to feel special and important and so on, but that self-obsession seems a bit pathetic somehow. Not being able to accept that you're just this collection of cells, intelligent to whatever degree, capable of feeling emotion to whatever degree, for a limited amount of time and so on, on this tiny little rock orbiting this not particularly important sun in one of just 400m galaxies, and whatever other levels of reality there might be via something like brane-theory [of multiple dimensions] … really, it's not about you. It's what religion does with this drive for acknowledgement of self-importance that really gets up my nose. 'Yeah, yeah, your individual consciousness is so important to the universe that it must be preserved at all costs' – oh, please. Do try to get a grip of something other than your self-obsession. How Californian. The idea that at all costs, no matter what, it always has to be all about you. Well, I think not.

As I ate she began the first of what was later called “my lessons in living.” She said that I must always be intolerant of ignorance but understanding of illiteracy. That some people, unable to go to school, were more educated and even more intelligent than college professors. She encouraged me to listen carefully to what country people called mother wit. That in those homely sayings was couched the collective wisdom of generations.

Miss Peyton,” Lillian Bowman asked, “what kind of man would be the ideal husband for you?” “Oh,” Annabelle said with irreverent lightness, “any peer will do.” “Any peer?” Lillian asked skeptically. “What about good looks?” Annabelle shrugged. “Welcome, but not necessary.” “What about passion?” Daisy inquired. “Decidedly unwelcome.” “Intelligence?” Evangeline suggested. Annabelle shrugged. “Negotiable.” “Charm?” Lillian asked. “Also negotiable.” “You don’t want much,” Lillian remarked dryly. “As for me, I would have to add a few conditions. My peer would have to be dark-haired and handsome, a wonderful dancer…and he would never ask permission before he kissed me.” “I want to marry a man who has read the entire collected works of Shakespeare,” Daisy said. “Someone quiet and romantic—better yet if he wears spectacles— and he should like poetry and nature, and I shouldn’t like him to be too experienced with women.” Her older sister lifted her eyes heavenward. “We won’t be competing for the same men, apparently.” Annabelle looked at Evangeline Jenner. “What kind of husband would suit you, Miss Jenner?” “Evie,” the girl murmured, her blush deepening until it clashed with her fiery hair. She struggled with her reply, extreme bashfulness warring with a strong instinct for privacy. “I suppose…I would like s-s-someone who was kind and…” Stopping, she shook her head with a self-deprecating smile. “I don’t know. Just someone who would l-love me. Really love me.” The words touched Annabelle, and filled her with sudden melancholy. Love was a luxury she had never allowed herself to hope for—a distinctly superfluous issue when her very survival was so much in question. However, she reached out and touched the girl’s gloved hand with her own. “I hope you find him,” she said sincerely. “Perhaps you won’t have to wait for long.

The idea of universal consciousness suffuses both Western and Eastern thought and philosophy, from the “collective unconscious” of psychologist Carl Jung, to unified field theory, to the investigations of the Institute of Noetic Sciences founded by Apollo 14 astronaut Edgar Mitchell in 1973. Though some of the Methodist ministers of my youth might be appalled, I feel blessed by the thought of sharing with an octopus what one website (loveandabove.com) calls “an infinite, eternal ocean of intelligent energy.” Who would know more about the infinite, eternal ocean than an octopus? And what could be more deeply calming than being cradled in its arms, surrounded by the water from which life itself arose? As Wilson and I pet Kali’s soft head on this summer afternoon, I think of Paul the Apostle’s letter to the Philippians about the power of the “peace that passeth understanding . . .

Four times during the first six days they were assembled and briefed and then sent back. Once, they took off and were flying in formation when the control tower summoned them down. The more it rained, the worse they suffered. The worse they suffered, the more they prayed that it would continue raining. All through the night, men looked at the sky and were saddened by the stars. All through the day, they looked at the bomb line on the big, wobbling easel map of Italy that blew over in the wind and was dragged in under the awning of the intelligence tent every time the rain began. The bomb line was a scarlet band of narrow satin ribbon that delineated the forward most position of the Allied ground forces in every sector of the Italian mainland. For hours they stared relentlessly at the scarlet ribbon on the map and hated it because it would not move up high enough to encompass the city. When night fell, they congregated in the darkness with flashlights, continuing their macabre vigil at the bomb line in brooding entreaty as though hoping to move the ribbon up by the collective weight of their sullen prayers. "I really can't believe it," Clevinger exclaimed to Yossarian in a voice rising and falling in protest and wonder. "It's a complete reversion to primitive superstition. They're confusing cause and effect. It makes as much sense as knocking on wood or crossing your fingers. They really believe that we wouldn't have to fly that mission tomorrow if someone would only tiptoe up to the map in the middle of the night and move the bomb line over Bologna. Can you imagine? You and I must be the only rational ones left." In the middle of the night Yossarian knocked on wood, crossed his fingers, and tiptoed out of his tent to move the bomb line up over Bologna.

Paradoxically, it is friendship that often offers us the real route to the pleasures that Romanticism associates with love. That this sounds surprising is only a reflection of how underdeveloped our day-to-day vision of friendship has become. We associate it with a casual acquaintance we see only once in a while to exchange inconsequential and shallow banter. But real friendship is something altogether more profound and worthy of exultation. It is an arena in which two people can get a sense of each other’s vulnerabilities, appreciate each other’s follies without recrimination, reassure each other as to their value and greet the sorrows and tragedies of existence with wit and warmth. Culturally and collectively, we have made a momentous mistake which has left us both lonelier and more disappointed than we ever needed to be. In a better world, our most serious goal would be not to locate one special lover with whom to replace all other humans but to put our intelligence and energy into identifying and nurturing a circle of true friends. At the end of an evening, we would learn to say to certain prospective companions, with an embarrassed smile as we invited them inside – knowing that this would come across as a properly painful rejection – ‘I’m so sorry, couldn’t we just be … lovers?

Participating in class, doing your homework, and basically just having your shit together and doing what's got to be done shouldn't be seen as a lame move, it's extremely counterproductive to the fostering of our collective intelligence.

Structurally, by reason of their smaller numbers and greater resources, virtually all ruling classes enjoy an advantage over the ruled in their capacity for collective action. Their internal lines of communication are more compact; their wealth offers an all-purpose medium of power, convertible into any number of forms of domination; their intelligence systems scan the political landscape from a greater height. More numerous and more dispersed, less equipped materially, less armed culturally, subordinate classes always tend, in the sociologist Michael Mann’s phrase, to be ‘organisationally outflanked'.

One of the paradoxes of our time is that the War on Terror has served mainly to reinforce a collective belief that maintaining the right amount of fear and suspicion will earn one safety. Fear is promoted by the government as a kind of policy. Fear is accepted, even among the best-educated people in this country, even among the professors with whom I work, as a kind of intelligence. And inspiring fear in others is often seen as neighborly and kindly, instead of being regarded as what my cousin recognized it for - a violence.

We argue that the role of teachers is becoming less that of a knowledge transmitter, and closer to that of an “animator of collective intelligence” who provides analytical tools (the proverbial “fishing rod”) rather than simply giving away raw information (“fish”).

No intelligent idea can gain general acceptance unless some stupidity is mixed in with it. Collective thought is stupid because it’s collective. Nothing passes into the realm of the collective without leaving at the border – like a toll – most of the intelligence it contained.

Geometry exist everywhere.It is necessary, however, to have eyes to see it, intelligence to understand it , and spirit to wonder at it.The wild Bedouin sees geometric forms but doesn't understand them ; the Sunni understands them but does not admire them; the artist, finally, perceives the perfection of figures, understands beauty, and admires order and harmony.God was the Great Geometer.He geometrized heaven and earth.

McDougall does not dispute the thesis as to the collective inhibition of intelligence in groups (p. 41). He says that the minds of lower intelligence bring down those of a higher order to their own level. The latter are obstructed in their activity, because in general an intensification of emotion creates unfavourable conditions for sound intellectual work, and further because the individuals are intimidated by the group and their mental activity is not free, and because there is a lowering in each individual of his sense of responsibility for his own performances.

To any intelligent being, there is no emotion more important than hope. Individually or collectively, we must hope that the future will be better than the past, that our offspring, and theirs after them, will be a bit closer to an ideal society, whatever our perception of that might be.

Dear Liar, I've collected evidence from my family, friends, and even online. It proves that I'm not what you told others I was. I'm not crazy. I'm not alone. I'm not unloved. I'm not useless. I'm not stupid. In fact, I'm intelligent. I'm beautiful. I'm useful. I'm loved. I am not alone.

Demon comes from daimon, which means ‘intelligence’ or ‘individual destiny’, whereas angel means messenger.  Originally daimones were always perceived as being positive entities.  The Greek philosopher Plato introduced the division between kakodaemons and eudaemons, or benevolent and malevolent daimons, in the fourth century BCE.  Seven centuries later in the third century CE, the Neo-Platonic philosopher Porphyry made an interesting distinction, this being essentially that the good daimones were the ones who governed their emotions and being, whereas bad daimones were governed by them. 

Spy planes, drone aircraft, satellites with cameras that can see from three hundred miles what you can see from a hundred feet. They see and they hear. Like ancient monks, you know, who recorded knowledge, wrote it painstakingly down. These systems collect and process. All the secret knowledge of the world.

If the collective intelligence of mankind were to degenerate, the kind of technique and daily life which science has produced would nevertheless survive, in all probability, for many generations, but it would not survive for ever, because, if seriously disturbed by a cataclysm, it could not be reconstructed.

Each page in a book will discover other pages and other books. Thus books will seep out of their bindings and weave themselves together into one large metabook, the universal library. The resulting collective intelligence of this synaptically connected library allows us to see things we can’t see in a single isolated book.

There is no evil.  30.         There is no absence of life, substance, or intelligence anywhere.  31.          Pain, sickness, poverty, old age, and death cannot master me, for they are not real.  32.         There is nothing in all the universe for me to fear, for greater is He that is within me than he that is in the world.

who were burned alive in their innocent flannel suits on Madison Avenue amid blasts of leaden verse & the tanked-up clatter of the iron regiments of fashion &the nitroglycerine shrieks of the fairies of advertising & the mustard gas of sinister intelligent editors, or were run down by the drunken taxicabs of Absolute Reality,

Destroy knowledge?" I said. "The only point of existence, if there is one at all, is in the accumulation of the collective intelligence of the sentient beings of the universe." "Even dangerous intelligence?" "Intelligence is neutral. Application is everything." She sighed. "Says the evil genius." "Evil is a relative term.

When the underlying dream changes, when we successfully remove the blinders of the old cosmological conditioning, we will be able to apply our collective intelligence to its most enlightened purpose. Our lives will speak to us again with clarity and without the manipulation of fear attempting to protect itself from the distorted dream.

1 One went to the door of the Beloved and knocked. A voice asked: “Who is there?” He answered: “It is I.” The voice said: “There is no room here for me and thee.” The door was shut. After a year of solitude and deprivation this man returned to the door of the Beloved. He knocked. A voice from within asked: “Who is there?” The man said: “It is Thou.” The door was opened for him. 2 The minute I heard my first love story, I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere, they’re in each other all along. 3 Love is from the infinite, and will remain until eternity. The seeker of love escapes the chains of birth and death. Tomorrow, when resurrection comes, The heart that is not in love will fail the test. 4 When your chest is free of your limiting ego, Then you will see the ageless Beloved. You can not see yourself without a mirror; Look at the Beloved, He is the brightest mirror. 5 Your love lifts my soul from the body to the sky And you lift me up out of the two worlds. I want your sun to reach my raindrops, So your heat can raise my soul upward like a cloud. 6 There is a candle in the heart of man, waiting to be kindled. In separation from the Friend, there is a cut waiting to be stitched. O, you who are ignorant of endurance and the burning fire of love– Love comes of its own free will, it can’t be learned in any school. 7 There are two kinds of intelligence: one acquired, as a child in school memorizes facts and concepts from books and from what the teacher says, collecting information from the traditional sciences as well as from the new sciences. With such intelligence you rise in the world. You get ranked ahead or behind others in regard to your competence in retaining information. You stroll with this intelligence in and out of fields of knowledge, getting always more marks on your preserving tablets. There is another kind of tablet, one already completed and preserved inside you. A spring overflowing its springbox. A freshness in the center of the chest. This other intelligence does not turn yellow or stagnate. It’s fluid, and it doesn’t move from outside to inside through conduits of plumbing-learning. This second knowing is a fountainhead from within you, moving out.

Faith without works (or action) is dead.” Active Faith impresses the subconscious with expectance and you keep your contact with Universal Intelligence

We see, hear and collect the things that our mind looks consistently for.

English: "Human society is a newly emerging superorganism." Česky: „Lidská společnost je nově vznikající superorganismus.

collecting secrets was and is crucial to solving foreign policy puzzles.

She was in charge of the 'red team,' the group taking blood samples. (The group collecting urine to check pesticide exposure levels called themselves the 'gold team' in response.)

A 2010 investigation found that 1,931 different corporations are working on intelligence, counterterrorism, or homeland security inside the US.

the task is not so much to see what no one yet has seen but to think what nobody yet has thought about that which everybody sees.

pretty: what a little word to describe me. intelligent, honest, loyal, creative, eloquent. i’m so much more than my looks.

Humankind is deeply ill. The species won’t last long. It was an aberrant experiment. Soon the world will be returned to the healthy intelligences, the collective ones. Colonies and hives.

To stop the drug traffic is not the best way to prevent people from using drugs. The best way is to practice the Fifth Precept and to help others practice. Consuming mindfully is the intelligent way to stop ingesting toxins into our consciousness and prevent the malaise from becoming overwhelming. Learning the art of touching and ingesting refreshing, nourishing, and healing elements is the way to restore our balance and transform the pain and loneliness that are already in us. To do this, we have to practice together. The practice of mindful consuming should become a national policy. It should be considered true peace education... Those who are destroying themselves, their families, and their society by intoxicating themselves are not doing it intentionally. Their pain and loneliness are overwhelming, and they want to escape. They need to be helped, not punished. Only understanding and compassion on a collective level can liberate us (78-79).

Intelligence is the ability to collect and report what the documents and witnesses say; judgment is the ability to say what those same facts mean and what effect they will have on other audiences.

It was easy to assume that an intelligent person would always beat an idiot, but if the idiot had no idea of the rules and just made up his own, then it became a somewhat more difficult game to win.

Schroen’s men had carried in $ 10 million in boxed cash. They handed out bundles like candy on Halloween. Schroen had recruited onto his team Chris Wood, the Dari-speaking case officer who had worked the Taliban account out of Islamabad. Wood ran the day-to-day intelligence reporting at the joint cell, collecting and synthesizing field radio reports about Taliban and Al Qaeda positions and movements.

We seem to be a self aware confused intelligent greedy cooperative interconnected mammalian psycho-socio-physical spiritbody love/hate generator. A blend of body, mind, intellect, ego, emotion, sexuality, spirit, survival organism, individual, and needful member of a collective -a center of non-local consciousness aided by a nervous system and supported by a body and environment and extended cosmic circumstance.

Independence is important to intelligent decision making for two reasons. First, it keeps the mistakes that people make from becoming correlated. Errors in individual judgment won’t wreck the group’s collective judgment as long as those errors aren’t systematically pointing in the same direction. One of the quickest ways to make people’s judgments systematically biased is to make them dependent on each other for information.

That’s when Adam realizes: Humankind is deeply ill. The species won’t last long. It was an aberrant experiment. Soon the world will be returned to the healthy intelligences, the collective ones. Colonies and hives.

In Shara's estimation, lists form one half of the heart of intelligence, the second half being patience. Most espionage work, after all, is a matter of collecting data and categorizing it: who belongs to which group, and why; where are they now, and how are we sure, and do we have someone else in the region; and now that we have cataloged those groups, what threat level should they be categorized under; and so on, and so on, and so on.

Real communication among singularities in networks thus requires an encampment. This is the kind of self-learning experience and knowledge production that takes place, for example, in student occupations. The moment feels magical and enlightening because in being together a collective intelligence and a new kind of communication are constructed. In the occupied squares of 2011, from Tahrir to Puerta del Sol to Zuccotti Park, new truths were produced through discussion, conflict, and consensus in assemblies. Working groups and commissions on topics from housing rights and mortgage foreclosures to gender relations and violence function as both self-learning experiences and means to spread knowledge production. Anyone who has lived through such an encampment recognizes how new knowledges and new political affects are created in the corporeal and intellectual intensity of the interactions.

No person, collection of people, institution, government or organization of any kind can in any way promise to meet all of my needs for no person, collection of people, institution, government or organization possesses the array of resources necessary to do that. And so, I am left with the reality that either there is a God who can meet all of my needs, or I’ve been stranded in an existence that created me with needs that the existence itself cannot meet.

During the age of Christ, of his apostles, and of their first disciples, the doctrine which they preached was confirmed by innumerable prodigies. The lame walked, the blind saw, the sick were healed, the dead were raised, daemons were expelled, and the laws of Nature were frequently suspended for the benefit of the church [...] But the sages of Greece and Rome turned aside from the awful spectacle, and, pursuing the ordinary occupations of life and study, appeared unconscious of any alterations in the moral or physical government of the world. Under the reign of Tiberius, the whole earth, or at least a celebrated province of the Roman empire, was involved in a preternatural darkness of three hours. Even this miraculous event, which ought to have excited the wonder, the curiosity, and the devotion of mankind, passed without notice in an age of science and history. It happened during the lifetime of Seneca and the elder Pliny, who must have experienced the immediate effects, or received the earliest intelligence, of the prodigy. Each of these philosophers, in a laborious work, has recorded all the great phenomena of Nature, earthquakes, meteors, comets, and eclipses, which his indefatigable curiosity could collect. Both the one and the other have omitted to mention the greatest phenomenon to which the mortal eye has been witness since the creation of the globe.

The supernatural worldview is causing a great number of otherwise intelligent people to cling to a collection of atavistic concepts that have not, and never will serve humanity in any ultimately beneficial way. Any benefits that spirituality ostensibly provides to its adherents, can be found equally in the worldview of philosophy and ethics, communities of other kinds, and so on. It's a myth that the only morality, hope, purpose and comfort to be found, resides only in the supernatural.

When Bruce had used the word "brilliant" about Uncle Monty, he meant "having a reputation for cleverness or intelligence." But when the children used the word—and when they thought of it now, staring at the Reptile Room glowing in the moonlight—it meant more than that. It meant that even in the bleak circumstances of their current situation, even throughout the series of unfortunate events that would happen to them for the rest of their lives, Uncle Monty and his kindness would shine in their memories. Uncle Monty was brilliant, and their time with him was brilliant. Bruce and his men from the Herpetological Society could dismantle Uncle Monty's collection, but nobody could ever dismantle the way the Baudelaires would think of him.

Willful ignorance is an insult to the collective of human intelligence. Considering the vast amount of knowledge that is easily available, it is unconscionable that there remain living human beings who still believe in a young earth, creationism, the efficacy of prayer, the concept of original sin and the role that human sacrifice plays in its atonement, or any one of the literally hundreds of other aspects of religious dogma and doctrine that should have been abandoned half a century ago.

the same time, a relationship with a narcissist is also a cataclysmic rude awakening into the fact that people are rarely who they portray themselves to be. It’s knowledge. It’s experience. It’s insight and wisdom—perhaps the kind you wish you didn’t have. Sometimes, it’s even social capital—enabling you to navigate even more intelligently and with more discernment than ever before. You’re wide-eyed and vigilant. You see what other people don’t see. You learn about boundaries and your values. You recognize the value of authentic people, those rare breeds who wear their hearts on their sleeve and bleed integrity instead of exploit that quality in others. It doesn’t have to be a “waste of time” to have been through this experience—even while validating how painful it is and the fact that no one should ever have to go through it. When you’ve been through something horrific like this, at the very least you are owed the fruits of its wisdom and the drive it provides you to kick some serious ass.

The rock I'd seen in my life looked dull because in all ignorance I'd never thought to knock it open. People have cracked ordinary New England pegmatite - big, coarse granite - and laid bare clusters of red garnets, or topaz crystals, chrysoberyl, spodumene, emerald. They held in their hands crystals that had hung in a hole in the dark for a billion years unseen. I was all for it. I would lay about me right and left with a hammer, and bash the landscape to bits. I would crack the earth's crust like a piñata and spread to the light the vivid prizes in chunks within. Rock collecting was opening the mountains. It was like diving through my own interior blank blackness to remember the startling pieces of a dream: there was a blue lake, a witch, a lighthouse, a yellow path. It was like poking about in a grimy alley and finding an old, old coin. Nothing was at it seemed. The earth was like a shut eye. Mother's not dead, dear - she's only sleeping. Pry open the thin lid and find a crystalline intelligence inside, a rayed and sidereal beauty. Crystals grew inside rock like arithmetical flowers. They lengthened and spread, adding plane to plane in awed and perfect obedience to an absolute geometry that even the stones - maybe only the stones - understood.

felt somewhat surprised that I could be so much at ease in such company, but I found it then, as I have since, that the higher the gradation in intelligence and refinement the farther removed are all artificial distinctions and restraints of mere caste or color.

One of the paradoxes of our time is that the War on Terror has served mainly to reinforce a collective belief that maintaining the right amount of fear and suspicion will earn one safety. Fear is promoted by the government as a kind of policy. Fear is accepted, even among the best-educated people in this country, even among the professors with whom I work, as a kind of intelligence. And inspiring fear in others is often seen as neighborly and kindly, instead of being regarded as what my cousin recognized it for—a violence.

Designing a railway using slime mold might seem like an esoteric illustration of learning simple rules from the experience of others, but drawing inspiration for simple rules from the animal world is not so rare. Termites, bees, and other social insects provide a particularly fertile source of simple rules. They have enough collective intelligence to accomplish complex tasks like finding nests or migrating long distances, but since each animal has little brainpower and few physical skills, their actions can often be captured by simple rules.

It is not that I am a genius or exceptionally gifted, not by any means. Quite the contrary. What Happened (I shall try to explain it) is that every mind is shaped by its own experiences and memories and knowledge, and what makes it unique is the grand total and extremely personal nature of the collection of all the data that have made it what it is. Each person possesses a mind with powers that are, whether great or small, always unique, powers that belong to them alone. This renders them capable of carrying out a feat, whether grandiose or banal, that only they could have carried out. In this case, all others had failed because they had counted on the simple quantitative progression of intelligence and ingenuity, when what was required was an unspecified quantity, but of the appropriate quality, of both. My own intelligence is quite minimal, a fact that I have ascertained at great cost to myself. It has been just barely adequate to keep me afloat in the tempestuous waters of life. Yet, its quality is unique; not because I decided it would be, but rather because that is how it must be.

Childhood has been sanctified so that it no longer seems ridiculous for one adult to sacrifice herself entirely in order to foster the flawless and painless development of her offspring—a one-person, round-the-clock child rearing factory. This is a far cry from the days (not so long ago in America and still present in many parts of the world) when children were considered principally as collective economic assets, and women gave birth to many children in hope of keeping just a few. We no longer get work out of our children; today we get meaning.

Though somewhat deaf upon ordinary occasions, her ear for bad news was as sharp as a kite’s scent for carrion; for Dorothy, otherwise an industrious, faithful, and even affectionate creature, had that strong appetite for collecting and retailing sinister intelligence which is often to be marked in the lower classes. Little accustomed to be listened to, they love the attention which a tragic tale ensures to the bearer, and enjoy, perhaps, the temporary equality to which misfortune reduces those who are ordinarily accounted their superiors. Dorothy

[...] Ritardo ce ne sarà per forza, a causa di intoppi praticamente inevitabili, perché fino a un certo punto è meglio lasciare che ci siano intoppi piuttosto che spendere tempo sul progetto per essere sicuri che non ce ne siano (chissà quanti anni occorrerebbero per questa strada).

We cannot look at history and expect our contemporary perceptions to apply. His-story is a male sport, the story of men, as told by men through the ages. Women figure in it simply to patch the silent phrases. But there is an uncanny resemblance between rituals of forgotten history and the reign of the feminine unconscious. Harem cannot be explained simply through the mirror of history. Harem is a unique archetype of the collective unconscious—matriarchy incubating in the cradle of patriarchy. It is an unsolved enigma, a haunting mystery, and undeniably a source of intuitive intelligence.

News, like men, traveled slowly; intelligence of Barbarossa’s death in Cilicia took four months to reach Germany.16 Medieval man could eat his breakfast without being disturbed by the industriously collected calamities of the world; or those that came to his ken were fortunately too old for remedy.

With crowds the whole was so much less than the sum of the parts. Individuals unconsciously surrendered their intelligence and their morals to join the crowd’s collective mind in exchange for false feelings of invincibility. It was almost as if a new entity was born, an entity susceptible to suggestions and ruled by the baser instincts of man. It was so much easier to twist a man’s soul once he’d joined a crowd. A decent man caught up in the mentality of the crowd would do unspeakable things, things that would forever taint his soul. Once twisted to the Dark side few found their way back to the Light

The modern educational system teaches children how to obey authority. People are not being educated; they're being tested for levels of obedience. School is about memorizing what you are told short-term and repeating it. Children are taught that truth comes from authority, that intelligence is the ability to remember and repeat, that accurate memory and repetition are rewarded, that noncompliance is punished, and that they need to conform both intellectually and socially. The sad truth is, our educational system is flawed. It does not properly educate the people; it teaches them how to be good workers.

The contemporary art world is what Tom Wolfe would call a "statusphere." It's structured around nebulous and often contradictory hierarchies of fame, credibility, imagined historical importance, institutional affliction, perceived intelligence, wealth, and attribution such as the size of one's art collection.

it is the nature of intelligent life to climb mountains. They all want to stand on ever higher ground to gaze ever farther into the distance. It is a drive completely divorced from the demands of survival. Had you, for example, been only concerned with staying alive, you would have fled from this mountain as fast and far as you could. Instead, you chose to come and climb it. The reason evolution bestows all intelligent life with a desire to climb higher is far more profound than more base needs, even though we still do not understand its real purpose. Mountains are universal and we are all standing at the feet of mountains.

Some form of natural teleology, a type of explanation whose intelligibility I briefly defended in the last chapter, would be an alternative to a miracle— either in the sense of a wildly improbable fluke or in the sense of a divine intervention in the natural order. The tendency for life to form may be a basic feature of the natural order, not explained by the nonteleological laws of physics and chemistry. This seems like an admissible conjecture given the available evidence. And once there are beings who can respond to value, the rather different teleology of intentional action becomes part of the historical picture , resulting in the creation of new value. The universe has become not only conscious and aware of itself but capable in some respects of choosing its path into the future—though all three, the consciousness, the knowledge, and the choice, are dispersed over a vast crowd of beings, acting both individually and collectively.

Maybe that's where it started and they brought it back from the desert, some kind of contagious psychic wound, guilt based. Maybe it's the dark matter, invisibly making up most of the universe. Maybe it was methane thawing at the bottom of the sea, releasing some ancient spore from the melted icebergs. Maybe it was the hole in the ozone, the collapse of the upper atmosphere. Maybe it was the overload of information, the swarms of data generated by every human gesture. Maybe it was the networking craze, the resurrection of dead friendships and memories meant to be lost, now resurfacing like rusted shipwrecks to reclaim our attention and scramble our sense of time. Maybe it was the death of an artist at the hands of a zealot. Maybe it was the particles made to collide. Maybe the mapping of the genome. Maybe the clashing of gods, the tug-of-war over our souls, not one of them refusing to let go, instead opting to see us sliced in two by Soloman's sword. Maybe it was food becoming a prop for food. Maybe it was a distant comet dusting us with its tail of poisoned ice. Maybe it was someone uttering a combination of syllables that should never be uttered. Maybe it was the emergence of collective intelligence, the flattening of the world. Maybe the game we inhabit had a glitch. Maybe the angel's horn had finally been blown.

A revolution is more than the destruction of a political system. It implies the awakening of human intelligence, the increasing of the inventive spirit tenfold, a hundredfold; it is the dawn of a new, science — the science of men like Laplace, Lamarck, Lavoisier. It is a revolution in the minds of men, more than in their institutions.

Do you think Gandhi was interested in Art?" I asked. "Gandhi? No, of course not." "I think you're right," I agreed. "Neither in art nor in science. And that is why we killed him." "We?" "Yes, we. The intelligent, the active, the forward-looking, the believers in Order and Perfection. Whereas Gandhi was a reactionary who believed only in people. Squalid little individuals governing themselves, village by village, and worshiping the Brahman who is also Atman. It was intolerable. No wonder we bumped him off." But even as I spoke I was thinking that that wasn't the whole story. The whole story included an inconsistency, almost a betrayal. This man who believed only in people had got himself involved in the sub-human mass-madness of nationalism, in the would-be superhuman, but actually diabolic, institution of the nation-state. He got himself involved in these things, imagining that he could mitigate the madness and convert what was satanic in the state to something like humanity. But nationalism and the politics of power had proved too much for him. It is not at the center, not from within the organization, that the saint can cure our regimented insanity; it is only from without, at the periphery. If he makes himself a part of the machine, in which the collective madness is incarnated, one or the other of two things is bound to happen. Either he remains himself, in which case the machine will use him as long as it can and, when he becomes unusable, reject or destroy him. Or he will be transformed into the likeness of the mechanism with and against which he works, and in this case we shall see Holy Inquisitions and alliances with any tyrant prepared to guarantee ecclesiastical privileges.

For Felix Henriot, with his admixture of foreign blood, was philosopher as well as vagabond, a strong poetic and religious strain sometimes breaking out through fissures in his complex nature. He had seen much life; had read many books. The passionate desire of youth to solve the world's big riddles had given place to a resignation filled to the brim with wonder. Anything might be true. Nothing surprised him. The most outlandish beliefs, for all he knew, might fringe truth somewhere. He had escaped that cheap cynicism with which disappointed men soothe their vanity when they realise that an intelligible explanation of the universe lies beyond their powers. He no longer expected final answers.

Yes, certain leaders amplify intelligence. These leaders, whom we have come to call Multipliers, create collective, viral intelligence in organizations. Other leaders act as Diminishers and deplete the organization of crucial intelligence and capability. But what is it that these Multipliers do? What is it that Multipliers do differently than Diminishers?

I know that everything is connected like a worldwide version of the six-degrees-of-separation game. I know that history is simultaneously a bloody mess and a collection of feats so inspiring and amazing they make you proud to share the same DNA structure with the rest of humanity. I know you’d better focus on the good stuff or you’re screwed. I know that the race does not go to the swift, nor the bread to the wise, so you should soak up what enjoyment you can. I know not to take cinnamon for granted. I know that morality lies in even the smallest decisions, like whether to pick up and throw away a napkin... I know firsthand the oceanic volume of information in the world. I know that I know very little of that ocean… I know I’ve contradicted myself hundreds of times over the last year, and that history has contradicted itself thousands of times… I know that you should always say yes to adventures or you’ll lead a very dull life. I know that knowledge and intelligence are not the same thing—but they do live in the same neighborhood. I know once again, firsthand, the joy of learning.

Unexpectedly, we found that the factors most people usually think of as driving group performance—i.e., cohesion, motivation, and satisfaction—were not statistically significant. The largest factor in predicting group intelligence was the equality of conversational turn taking; groups where a few people dominated the conversation were less collectively intelligent than those with a more equal distribution of conversational turn taking. The second most important factor was the social intelligence of a group’s members, as measured by their ability to read each other’s social signals. Women tend to do better at reading social signals, so groups with more women tended to do better (see the Social Signals Special Topic Box [at the end of Chapter 7]).

Dr. Chanter, in his brilliant History of Human Thought in the Twentieth Century, has made the suggestion that only a very small proportion of people are capable of acquiring new ideas of political or social behaviour after they are twenty-five years old. On the other hand, few people become directive in these matters until they are between forty and fifty. Then they prevail for twenty years or more. The conduct of public affairs therefore is necessarily twenty years or more behind the living thought of the times. This is what Dr. Chanter calls the "delayed realisation of ideas". In the less hurried past this had not been of any great importance, but in the violent crises of the Revolutionary Period it became a primary fact. It is evident now that whatever the emergency, however obvious the new problem before our species in the nineteen-twenties, it was necessary for the whole generation that had learned nothing and could learn nothing from the Great War and its sequelae, to die out before any rational handling of world affairs could even begin. The cream of the youth of the war years had been killed; a stratum of men already middle-aged remained in control, whose ideas had already set before the Great War. It was, says Chanter, an inescapable phase. The world of the Frightened Thirties and the Brigand Forties was under the dominion of a generation of unteachable, obstinately obstructive men, blinded men, miseducating, misleading the baffled younger people for completely superseded ends. If they could have had their way, they would have blinded the whole world for ever. But the blinding was inadequate, and by the Fifties all this generation and its teachings and traditions were passing away, like a smoke-screen blown aside. Before a few years had passed it was already incredible that in the twenties and thirties of the twentieth century the whole political life of the world was still running upon the idea of competitive sovereign empires and states. Men of quite outstanding intelligence were still planning and scheming for the "hegemony" of Britain or France or Germany or Japan; they were still moving their armies and navies and air forces and making their combinations and alliances upon the dissolving chess-board of terrestrial reality. Nothing happened as they had planned it; nothing worked out as they desired; but still with a stupefying inertia they persisted. They launched armies, they starved and massacred populations. They were like a veterinary surgeon who suddenly finds he is operating upon a human being, and with a sort of blind helplessness cuts and slashes more and more desperately, according to the best equestrian rules. The history of European diplomacy between 1914 and 1944 seems now so consistent a record of incredible insincerity that it stuns the modern mind. At the time it seemed rational behaviour. It did not seem insincere. The biographical material of the period -- and these governing-class people kept themselves in countenance very largely by writing and reading each other's biographies -- the collected letters, the collected speeches, the sapient observations of the leading figures make tedious reading, but they enable the intelligent student to realise the persistence of small-society values in that swiftly expanding scene. Those values had to die out. There was no other way of escaping from them, and so, slowly and horribly, that phase of the moribund sovereign states concluded.

We have seen segments of our Government, in their attitudes and action, adopt tactics unworthy of a democracy, and occasionally reminiscent of totalitarian regimes. We have seen a consistent pattern in which programs initiated with limited goals, such as preventing criminal violence or identifying foreign spies, were expanded to what witnesses characterized as "vacuum cleaners", sweeping in information about lawful activities of American citizens. The tendency of intelligence activities to expand beyond their initial scope is a theme which runs through every aspect of our investigative findings. Intelligence collection programs naturally generate ever-increasing demands for new data. And once intelligence has been collected, there are strong pressures to use it against the target.

Morals, including especially, our institutions of property, freedom and justice, are not a creation of man’s reason but a distinct second endowment conferred on him by cultural evolution - runs counter to the main intellectual outlook of the twentieth century. The influence of rationalism has indeed been so profound and pervasive that, in general, the more intelligent an educated person is, the more likely he or she now is not only to be a rationalist, but also to hold socialist views (regardless of whether he or she is sufficiently doctrinal to attach to his or her views any label, including ‘socialist’). The higher we climb up the ladder of intelligence, the more we talk with intellectuals, the more likely we are to encounter socialist convictions. Rationalists tend to be intelligent and intellectual; and intelligent intellectuals tend to be socialist. One’s initial surprise at finding that intelligent people tend to be socialist diminishes when one realises that, of course, intelligent people will tend to overvalue intelligence, and to suppose that we must owe all the advantages and opportunities that our civilisation offers to deliberate design rather than to following traditional rules, and likewise to suppose that we can, by exercising our reason, eliminate any remaining undesired features by still more intelligence reflection, and still more appropriate design and ’rational coordination’ of our undertakings. This leads one to be favorably disposed to the central economic planning and control that lie at the heart of socialism… And since they have been taught that constructivism and scientism are what science and the use of reason are all about, they find it hard to believe that there can exist any useful knowledge that did not originate in deliberate experimentation, or to accept the validity of any tradition apart from their own tradition of reason. Thus [they say]: ‘Tradition is almost by definition reprehensible, something to be mocked and deplored’.

Those involved in mental as opposed to physical effort or who carry the responsibilities of management are presumed to require a higher payment for their submission to the purposes of organization than those who render only physical or manual service, however adept or talented that may be. This is because there is profound difference in the nature and extent of the submission that is made. The person on the shop floor or its equivalent gives more or less diligent and deft physical effort for a specified number of hours a day. Beyond that nothing in principle--not thought, certainly not conformity of speech or behavior--is expected. Of the high corporate executive a more complete submission to the purposes of the organization is usually required. He (or she) must speak and also think well of the aims of the enterprise; he may never in public and not wisely in private raise doubt as to the depth and sincerity of his own commitment. Many factors determine his large, often very large, compensation, including the need to pay for the years of preparation, for the considerable intelligence that is requires, for the responsibility that is carried, and for the alleged risks of high position. As a practical matter, his rate of pay is also influenced by the significant and highly convenient role the executive plays in establishing it; much that accrues to the senior corporate executive is in response to his own inspired generosity. But there is also payment for the comprehensive submission of his individual personality to that of the corporation. It is no slight thing to give up one's self and self-expression to the collective personality of one's employer.

contrary to previous assumptions, young men and women who possess the collective social graces of a herd of sex-crazed water buffalo and have an intelligence quotient in the range of Forrest Gump on three hits of acid, can be taught to sound like Wall Street wizards, as long as you write every last word down for them and then keep drilling it into their heads again and again—every day, twice a day—for a year straight.

If we think of the relationship between software and hardware, Artificial Intelligence mainly flows from software to hardware, just as the human mind controls the body. The recognition processed by Machine Learning directs hardware and other software. On the contrary, in the Internet of Things, processing from hardware to software is the main process, and the huge amount of big data collected by sensors is analysed by software.

Paranoia has its downsides as an agency in daily life, or in the political sphere of collective action, which finds itself beset everywhere by the nightmarish influence of conspiracy thinking (they call it theory, but theories exist to be tested, and conspiracy thinking exists never to be tested, and globally ignores the results of tests imposed by others). The suspicion that malign operators are responsible for every one of the injustices and heartbreaks of existence is a consoling view, a balm to bleak glimpses of the void behind our reality. It's brave to pursue truth, and brave to pursue and expose tricky and well-hidden bad guys (Nazi doctors, Pentagon intelligence-distorters, etc.). It's not brave to think tricky, well-hidden bad guys are the whole truth of what's out there. It might even be bravery's opposite. Or maybe it should go under the name "religion.

So can I live with death, which means that everything that I have done and collected ends? Ending is more important than continuity. The ending means the beginning of something new. If you merely continue, it is the same pattern being repeated in a different mold. So can I live with death? That means freedom, complete, total, holistic freedom. And in that freedom there is great love and compassion, and that intelligence which has not an end, which is immense.

In a world dominated by violent and passive-aggressive men, and by male institutions dispensing violence, it is extraordinary to note how often women are represented as the perpetrators of violence, most of all when we are simply fighting in self-defense or for our children, or when we collectively attempt to change the institutions that are making war on us and on our children. In reality, the feminist movement could be said to be trying to visualize and make way for a world in which abortion would not be necessary; a world free from poverty and rape, in which young girls would grow up with intelligent regard for and knowledge of their bodies and respect for their minds, in which the socialization of women into heterosexual romance and marriage would no longer be the primary lesson of culture; in which single women could raise children with a less crushing cost to themselves, in which female creativity might or might not choose to express itself in motherhood. Yet, when radical feminists and lesbian/feminists begin to speak of such a world, when we begin to sketch the conditions of a life we have collectively envisioned, the first charge we are likely to hear is a charge of violence: that we are “man-haters.” We hear that the women’s movement is provoking men to rape; that it has caused an increase in violent crimes by women; and when we demand the right to rear our children in circumstances where they have a chance for more than mere physical survival, we are called fetus-killers. The beating of women in homes across this country, the rape of daughters by fathers and brothers, the fear of rape that keeps old—as well as young—women off the streets, the casual male violence that can use a car to run two jogging women off a country road, the sadistic exploitation of women’s bodies to furnish a multibillion-dollar empire of pornography, the decision taken by powerful white males that one-quarter of the world’s women shall be sterilized or that certain selected women—poor and Third World—shall be used as subjects for psychosurgery and contraceptive experiments—these ordinary, everyday events inevitably must lead us to ask: who indeed hates whom, who is killing whom, whose interest is served, and whose fantasies expressed, by representing abortion as the selfish, willful, morally contagious expression of woman’s predilection for violence?

If I flinched at every grief, I would be an intelligent idiot. If I were not the sun, I’d ebb and flow like sadness. If you were not my guide, I’d wander lost in Sanai. If there were no light, I’d keep opening and closing the door. If there were no rose garden, where would the morning breezes go? If love did not want music and laughter and poetry, what would I say? If you were not medicine, I would look sick and skinny. If there were no leafy limbs in the air, there would be no wet roots. If no gifts were given, I’d grow arrogant and cruel. If there were no way into God, I would not have lain in the grave of this body so long. If there were no way from left to right, I could not be swaying with the grasses. If there were no grace and no kindness, conversation would be useless, and nothing we do would matter. Listen to the new stories that begin every day. If light were not beginning again in the east, I would not now wake and walk out inside this dawn.

The result will not be an Orwellian police state. We always prepare ourselves for the previous enemy, even when we face an altogether new menace. Defenders of human individuality stand guard against the tyranny of the collective, without realising that human individuality is now threatened from the opposite direction. The individual will not be crushed by Big Brother; it will disintegrate from within. Today corporations and governments pay homage to my individuality, and promise to provide medicine, education and entertainment customised to my unique needs and wishes. But in order to so, corporations and governments first need to break me up into biochemical subsystems, monitor these subsystems with ubiquitous sensors and decipher their working with powerful algorithms. In the process, the individual will transpire to be nothing but a religious fantasy. Reality will be a mesh of biochemical and electronic algorithms, without clear borders, and without individual hubs.

the creation of irreality has always been the Intelligence Community’s darkest art. The same agencies that, over the span of my career alone, had manipulated intelligence to create a pretext for war—and used illegal policies and a shadow judiciary to permit kidnapping as “extraordinary rendition,” torture as “enhanced interrogation,” and mass surveillance as “bulk collection”—didn’t hesitate for a moment to call me a Chinese double agent, a Russian triple agent, and worse: “a millennial.

Persons impatient of other’s deficiencies are in fact likely to be equally undiscerning of their merits; and are not aware, in either case, how much they are exposing the deficiencies on their own side. Not only, however, do they get into this dilemma, but what is more, they are lowering their respectability beneath that of the dullest person in the room. They shew themselves deficient, not merely in the qualities they miss in [a wise man who doesn’t make an ostentatious show of his knowledge] but in those which he really possesses, such as self knowledge and good temper. Were they as wise as they pretend to be, they would equal him in these points, and know how to extract something good from them in spite of his deficiency in the other; for intellectual qualities are not the only ones that excite the reflections, or conciliate the regard, of the truly intelligent, of those who can study human nature in all its bearings, and love it or sympathize with it, for all its affections.

With the progressive perishing of its ideal the race loses more and more the qualities that lent it its cohesion, its unity, and its strength. The personality and intelligence of the individual may increase, but at the same time this collective egoism of the race is replaced by an excessive development of the egoism of the individual, accompanied by a weakening of character and a lessening of the capacity for action. What constituted a people, a unity, a whole, becomes in the end an agglomeration of individualities lacking cohesion, and artificially held together for a time by its traditions and institutions. It is at this stage that men, divided by their interests and aspirations, and incapable any longer of self-government, require directing in their pettiest acts, and that the State exerts an absorbing influence. With the definite loss of its old ideal the genius of the race entirely disappears; it is a mere swarm of isolated individuals and returns to its original state—that of a crowd.

Today the intellectual leaders of the Republican Party are the paranoids, kooks, know-nothings, and bigots who once could be heard only on late-night talk shows, the stations you listened to on long drives because it was hard to fall asleep while laughing. When any political movement loses all sense of self and has no unifying theory of government, it ceases to function as a collective rooted in thought and becomes more like fans of a sports team. Asking the Republican Party today to agree on a definition of conservatism is like asking New York Giants fans to have a consensus opinion on the Law of the Sea Treaty. It’s not just that no one knows anything about the subject; they don’t remotely care. All Republicans want to do is beat the team playing the Giants. They aren’t voters using active intelligence or participants in a civil democracy; they are fans. Their role is to cheer and fund their team and trash-talk whatever team is on the other side. This removes any of the seeming contradiction of having spent years supporting principles like free trade and personal responsibility to suddenly stop and support the opposite. Think of those principles like players on a team. You cheered for them when they were on your team, but then management fired them or traded them to another team, so of course you aren’t for them anymore. If your team suddenly decides to focus on running instead of passing, no fan cares—as long as the team wins. Stripped of any pretense of governing philosophy, a political party will default to being controlled by those who shout the loudest and are unhindered by any semblance of normalcy. It isn’t the quiet fans in the stands who get on television but the lunatics who paint their bodies with the team colors and go shirtless on frigid days. It’s the crazy person who lunges at the ref and jumps over seats to fight the other team’s fans who is cheered by his fellow fans as he is led away on the jumbotron. What is the forum in which the key issues of the day are discussed? Talk radio and the television shows sponsored by the team, like Fox & Friends, Tucker Carlson, and Sean Hannity.

Butchers enjoy the mindless chewing of lambs. Likewise the appetites work for a shadow king. Do the soul work instead. Feed daily on wisdom. Expand your heart. Rest the appetites. They are bandits on the road. They stop your spirit and steal valuables. The most vital thing about you is your soul intelligence. The rest is a mask for that. Don't lose touch with it. Sensual wantings sometimes block and blur that intelligence as surely as wine or hashish can. Arrogance too is drunken, making you think things true that aren't.

[23] Our situation is like that at a festival.* Sheep and cattle are driven to it to be sold, and most people come either to buy or to sell, while only a few come to look at the spectacle of the festival, to see how it is proceeding and why, and who is organizing it, and for what purpose. [24] So also in this festival of the world. Some people are like sheep and cattle and are interested in nothing but their fodder; for in the case of those of you who are interested in nothing but your property, and land, and slaves, and public posts, all of that is nothing more than fodder. [25] Few indeed are those who attend the fair for love of the spectacle, asking, ‘What is the universe, then, and who governs it? No one at all? [26] And yet when a city or household cannot survive for even a very short time without someone to govern it and watch over it, how could it be that such a vast and beautiful structure could be kept so well ordered by mere chance and good luck? [27] So there must be someone governing it. What sort of being is he, and how does he govern it? And we who have been created by him, who are we, and what were we created for? Are we bound together with him in some kind of union and interrelationship, or is that not the case?’ [28] Such are the thoughts that are aroused in this small collection of people; and from then on, they devote their leisure to this one thing alone, to finding out about the festival before they have to take their leave. [29] What comes about, then? They become an object of mockery for the crowd, just as the spectators at an ordinary festival are mocked by the traders; and even the sheep and cattle, if they had sufficient intelligence, would laugh at those who attach value to anything other than fodder!

A crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden accesses of rage, enthusiasm and panic. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness. Marching diverts men's thoughts. Marching kills thought. Marching makes an end of individuality.

A second reason for declining to provide a date for superintelligent AI is that there is no clear threshold that will be crossed. Machines already exceed human capabilities in some areas. Those areas will broaden and deepen, and it is likely that there will be superhuman general knowledge systems, superhuman biomedical research systems, superhuman dexterous and agile robots, superhuman corporate planning systems, and so on well before we have a completely general superintelligent AI system. These “partially superintelligent” systems will, individually and collectively, begin to pose many of the same issues that a generally intelligent system would.

Lippmann was a major figure in many domains, including political theory. The main collection of his political essays is called “political philosophy for liberal democracy.” In these essays he explains that the “public must be put in its place” so that “the intelligent minorities” may live free of “the trampling and roar of the bewildered herd,” the public. Members of the bewildered herd are supposed to be “spectators of action,” not “participants.” They do have a function, however. Their function is to show up periodically to push a button to vote for a selected member of the leadership class. Then they are to go away and leave us alone. That’s progressive democratic theory. I

In the coming decades, it is likely that we will see more Internet-like revolutions, in which technology steals a march on politics. Artificial intelligence and biotechnology might soon overhaul our societies and economies – and our bodies and minds too – but they are hardly a blip on our political radar. Our current democratic structures just cannot collect and process the relevant data fast enough, and most voters don’t understand biology and cybernetics well enough to form any pertinent opinions. Hence traditional democratic politics loses control of events, and fails to provide us with meaningful visions for the future. That doesn’t mean we will go back to twentieth-century-style dictatorships. Authoritarian regimes seem to be equally overwhelmed by the pace of technological development and the speed and volume of the data flow. In the twentieth century, dictators had grand visions for the future. Communists and fascists alike sought to completely destroy the old world and build a new world in its place. Whatever you think about Lenin, Hitler or Mao, you cannot accuse them of lacking vision. Today it seems that leaders have a chance to pursue even grander visions. While communists and Nazis tried to create a new society and a new human with the help of steam engines and typewriters, today’s prophets could rely on biotechnology and super-computers.

You're a mountain searching for it's echo! Whenever you hurt, you say, Lord God! The answer lives in that which bends you low and makes you cry out. Pain and the threat of death, for instance, do this. They make you clear. When they're gone, you lose purpose. You wonder what to do, where to go. This is because you're uneven in your opening: sometimes closed and unreachable, sometimes, with your shirt torn with longing. Your discursive intellect dominates for a time; then the universal, beyond-time intelligence comes. Sell your questioning talents, my son; buy bewildering surrender. Live simply and helpfully in that. Don't worry about the University of Bukhara with its prestigious curriculum.

We see throughout the world extremes of poverty and riches, abundance and at the same time starvation; we have class distinction and racial hatred, the stupidity of nationalism and the appalling cruelty of war. There is exploitation of man by man; religions with their vested interests have become the means of exploitation, also dividing man from man. There is anxiety, confusion, hopelessness, frustration. We see all this. It is part of our daily life. Caught up in the wheel of suffering, if you are at all thoughtful you must have asked yourself how these human problems can be solved. Either you are conscious of the chaotic state of the world, or you are completely asleep, living in a fantastic world, in an illusion. If you are aware, you must be grappling with these problems. In trying to solve them, some turn to experts for their solution, and follow their ideas and theories. Gradually they form themselves into an exclusive body, and thus they come into conflict with other experts and their parties; and the individual merely becomes a tool in the hands of the group or of the expert. Or you try to solve these problems by following a particular system, which, if you carefully examine it, becomes merely another means of exploiting the individual. Or you think that to change all this cruelty and horror there must be a mass movement, a collective action. Now the idea of a mass movement becomes merely a catchword if you, the individual, who are part of the mass, do not understand your true function. True collective action can take place only when you, the individual, who are also the mass, are awake and take the full responsibility for your action without compulsion. Please bear in mind that I am not giving you a system of philosophy which you can follow blindly, but I am trying to awaken the desire for true and intelligent fulfillment, which alone can bring about happy order and peace in the world. There can be fundamental and lasting change in the world, there can be love and intelligent fulfillment, only when you wake up and begin to free yourself from the net of illusions, the many illusions which you have created about yourself through fear.

This was her original state; and then, as I was saying, and as the lovers of knowledge are well aware, philosophy, seeing how terrible was her confinement, of which she was to herself the cause, received and gently comforted her and sought to release her, pointing out that the eye and the ear and the other senses are full of deception, and persuading her to retire from them, and abstain from all but the necessary use of them, and be gathered up and collected into herself, bidding her trust in herself and her own pure apprehension of pure existence, and to mistrust whatever comes to her through other channels and is subject to variation; for such things are visible and tangible, but what she sees in her own nature is intelligible and invisible.

Algiers was on the brink. Before being recruited by the CIA, she had been a member of the ISA, known as “the Activity,” one of the last truly dark units within the DOD. Her job was to collect actionable intelligence for Special Operations units like Delta and SEAL Team 6. Her decision to leave the Army was the only time Meg hadn’t listened to her father, General “Black Jack” Harden. Not only did he want her to stay in, but he was willing to call in some favors after she got passed over for major. “I appreciate it, Dad, but I don’t take charity,” she had told him. “All you have to do is keep your mouth shut and play the game. How hard is that?” he’d demanded. The Army was his life and to this day he still didn’t understand why she’d left

As you try to balance between the socialist and capitalist systems in the world, you will come up against the biggest problem facing humanity today. Jung wrote in 1938 "Any large company composed of wholly admirable persons has the morality and intelligence of an unwieldy, stupid, and violent animal. The bigger the organization, the more unavoidable is its immorality and blind stupidity." Each of these systems promotes itself by pointing out the moral failings of the other, but these moral failings are actually failings brought about by people acting within the context of large organizations. What is truly needed is to learn a structure of organization of human beings that provides for the organized group the same capacity and propensity for moral behavior that is possessed by individuals.

An intelligent man, or woman, is a lamp that guides itself. Let him or her lead. Trust the knowing they browse. A half-intelligent person is one who lets the intelligent person be guide. He holds on like the blind to the coat of a helper. Through another, he acts and sees and learns. There is a third kind with no intellect at all, who takes no advice, strolls out into the wilderness, runs a little to one side, stops, limps through the night with no candle, no stub of a candle, no notion what to ask for. The first has perfect intellect. The second knows enough to surrender to the first. One breathes with Jesus. The other dies, so Jesus can breathe through him. The third flops and flounders in all directions, with no direction, lurches and leaps, trying everything, with no way or way out.

The curse of life The story of Man’s10 abrupt expulsion from Eden – be it fiction, metaphor or literal fact – has become etched too deeply on the collective unconscious to ignore, for it has set in stone Judaeo-Christian attitudes to men, women, original sin (and therefore children), the Creator and his opposition, Lucifer/Satan/the Devil. This all-powerful myth has imbued us all at some level of perception with a belief that life is a curse, that death is the end – a collapsing back of the body into its constituent dust, no more – that women are inherently on intimate terms with evil, that men have carte blanche to do as they please with not only all the animals in the world but also their womenfolk, and that God, above all, is to be feared. Snakes come out of it rather badly, too, as the embodiment of evil, the medium through which Satan tempts we pathetic humans. The Devil, on the other hand, is the only being in the tale to show some intelligence, perhaps even humour, in taking the form of a wriggling, presumably charming, phallic symbol through which to tempt a woman. As both Judaism and Christianity depend so intimately on the basic premises of Genesis, this lost paradise of the soul is evoked several times throughout both Old and New Testaments. The crucified Jesus promised the thief hanging on the cross next to him ‘Today you will be with me in Paradise’,11 although it is unclear how those listening may have interpreted this term. Did they see it as synonymous with ‘heaven’, a state of bliss that must remain unknowable to the living (and remain for ever unknown to the wicked)? Or did it somehow encompass the old idea of the luxuriant garden?

Across the river he could see the burnt and crushed buildings of Fredericksburg, the debris piled along the streets, the scattered ruins of people's lives, lives that were changed forever. His men had done that. Not all of it, of course. The whole corps had seemed to go insane, had turned the town into some kind of violent party, a furious storm that blew out of control, and he could not stop it. The commanders had ordered the provost guards at the bridges to let no goods leave the town, nothing could be carried across the bridges, and so what the men could not keep, what they could not steal, they had just destroyed. And now, he thought, the people will return, trying to rescue some fragile piece of home, and they will find this...and they will learn something new about war, more than the quiet nightmare of leaving your home behind. They will learn that something happens to men, men who have felt no satisfaction, who have absorbed and digested defeat after bloody stupid defeat, men who up to now have done mostly what they were told to do. And when those men begin to understand that it is not anything in them, no great weakness or inferiority, but that it is the leaders, the generals and politicians who tell them what to do, that the fault is there, after a while they will stop listening. Then the beast, the collective anger, battered and bloodied, will strike out, will respond to the unending sights of horror, the deaths of friends and brothers, and it will not be fair or reasonable or just, since there is no intelligence in the beast. They will strike out at whatever presents itself, and here it was the harmless and innocent lives of the people of Fredericksburg.

It is one thing to explain the causal origins of thinking, as science commendably does; it is an entirely different thing to conflate thinking in its formal or rule-governed dimension with its evolutionary genesis. Being conditioned is not the same as being constituted. Such a conflation not only sophistically elides the distinction between the substantive and the formal, it also falls victim to a dogmatic metaphysics that is impulsively blind to its own epistemological and methodological bases qua origins. It is this genetic fallacy that sanctions the demotion of general intelligence as qualitatively distinct to a mere quantitative account of intelligent behaviours prevalent in nature. It should not come as a any surprise that this is exactly the jaded gesture of antihumanism upon whose shoddy pillars today's discourse of posthumanism supports its case. Talk of thinking forests, rocks, worn shoes, and ethereal beings goes hand in hand with the cult of technological singularity, musings on Skynet or the Market as speculative posthuman intelligence, and computers endowed with intellectual intuition. And again, by now it should have become obvious that, despite the seeming antagonism between these two camps - one promoting the so-called egalitarianism of going beyond human conditions by dispensing with the rational resources of critique, the other advancing the speculative aspects of posthuman supremacy on the grounds of the technological overcoming of the human condition - they both in fact belong to the arsenal of today's neoliberal capitalism in its full-on assault on any account of intelligence that may remotely insinuate an ambition for collective rationality and imagination.

Good leaders constantly worry about their limited ability to see. To rise above those limitations, good leaders exercise judgment, which is a different thing from intelligence. Intelligence is the ability to solve a problem, to decipher a riddle, to master a set of facts. Judgment is the ability to orbit a problem or a set of facts and see it as it might be seen through other eyes, by observers with different biases, motives, and backgrounds. It is also the ability to take a set of facts and move it in place and time—perhaps to a hearing room or a courtroom, months or years in the future—or to the newsroom of a major publication or the boardroom of a competitor. Intelligence is the ability to collect and report what the documents and witnesses say; judgment is the ability to say what those same facts mean and what effect they will have on other audiences.

TWO KINDS OF INTELLIGENCE There are two kinds of intelligence: one acquired, as a child in school memorizes facts and concepts from books and from what tne teacher says, collecting information from the traditional sciences as well as from the new sciences. With such intelligence you rise in the world. You get ranked ahead or behind others in regard to your competence in retaining information. You stroll with this intelligence in and out of fields of knowledge, getting always more marks on your preserving tablets. There is another kind of tablet, one already completed and preserved inside you. A spring overflowing its springbox. A freshness in the center of the chest. This other intelligence does not turn yellow or stagnate. It's fluid, and it doesn't move from outside to inside through the conduits of plumbing-learning. This second knowing is a fountainhead from within you, moving out

Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgment or will of their own. They become very ex­citable, they lose all sense of individual or collective responsibility, they are subject to sudden accesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called "herd-poisoning." Like alcohol, herd-poison is an active, extraverted drug. The crowd-intoxicated individual escapes from responsibility, in­telligence and morality into a kind of frantic, animal mindlessness.

Groups have powerful self-reinforcing mechanisms at work. These can lead to group polarization—a tendency for members of the group to end up in a more extreme position than they started in because they have heard the views repeated frequently. At the extreme limit of group behavior is groupthink. This occurs when a group makes faulty decisions because group pressures lead to a deterioration of “mental efficiency, reality testing, and moral judgment.” The original work was conducted with reference to the Vietnam War and the Bay of Pigs fiasco. However, it rears its head again and again, whether it is in connection with the Challenger space shuttle disaster or the CIA intelligence failure over the WMD of Saddam Hussein. Groupthink tends to have eight symptoms: 1 . An illusion of invulnerability. This creates excessive optimism that encourages taking extreme risks. [...] 2. Collective rationalization. Members of the group discount warnings and do not reconsider their assumptions. [...] 3. Belief in inherent morality. Members believe in the rightness of their cause and therefore ignore the ethical or moral consequences of their decisions. 4. Stereotyped views of out-groups. Negative views of “enemy” make effective responses to conflict seem unnecessary. Remember how those who wouldn't go along with the dot-com bubble were dismissed as simply not getting it. 5. Direct pressure on dissenters. Members are under pressure not to express arguments against any of the group’s views. 6. Self-censorship. Doubts and deviations from the perceived group consensus are not expressed. 7. Illusion of unanimity. The majority view and judgments are assumed to be unanimous. 8. "Mind guards" are appointed. Members protect the group and the leader from information that is problematic or contradictory to the group's cohesiveness, view, and/or decisions. This is confirmatory bias writ large.

The animal soul, the intelligent soul, and two kinds of knowing There's a part of us that's like an itch. Call it the animal soul, a foolishness that, when we're in it, makes hundreds of others around us itchy. And there is an intelligent soul with another desire, more like sweet basil or the feel of a breeze. Listen and be thankful even for scolding that comes from the intelligent soul. It flows out close to where you flowed out. But that itchiness wants to put food in our mouths that will make us sick, feverish with the aftertaste of kissing a donkey's rump. It's like blackening your robe against a kettle without being anywhere near a table of companionship. The truth of being human is an empty table made of soul intelligence. Gradually reduce what you give your animal soul, the bread that after all overflows from sunlight. The animal soul itself spilled out and sprouted from the other. Taste more often what nourishes your clear light, and you'll have less use for the smoky oven. You'll bury that baking equipment in the ground! There are two kinds of knowing: one acquired, as a child in school memorizes facts and concepts from books and from what the teacher says, collecting information from the traditional sciences as well as the new sciences. With such intelligence you rise in the world. You get ranked ahead or behind others with regard to your competence in retaining information. YOu stroll with this intelligence in and out of fields of knowledge, getting always more marks on your tablets. There is another kind of tablet, one already completed inside you. A spring overflowing its springbox. A freshness in the center of your chest. This intelligence does not turn yellow or stagnate. It's fluid, and it doesn't move from outside to inside through the conduits of plumbing-learning. This second knowing is a fountainhead from within you moving out. Drink from there!

If, as many are suggesting, our species’ future now hinges on our capacity to create something different (say, a system in which wealth cannot be freely transformed into power, or where some people are not told their needs are unimportant, or that their lives have no intrinsic worth), then what ultimately matters is whether we can rediscover the freedoms that make us human in the first place. As long ago as 1936, the prehistorian V. Gordon Childe wrote a book called Man Makes Himself. Apart from the sexist language, this is the spirit we wish to invoke. We are projects of collective self-creation. What if we approached human history that way? What if we treat people, from the beginning, as imaginative, intelligent, playful creatures who deserve to be understood as such? What if, instead of telling a story about how our species fell from some idyllic state of equality, we ask how we came to be trapped in such tight conceptual shackles that we can no longer even imagine the possibility of reinventing ourselves?

One possible motive in the murder was an article Litvinenko wrote claiming Putin was a pedophile. The article said: After graduating from the Andropov Institute, which prepares officers for the KGB intelligence service, Putin was not accepted into the foreign intelligence. Instead, he was sent to a junior position in KGB Leningrad Directorate. This was a very unusual twist for a career of an Andropov Institute’s graduate with fluent German. Why did that happen with Putin? Because, shortly before his graduation, his bosses learned that Putin was a pedophile. So say some people who knew Putin as a student at the Institute… Many years later, when Putin became the FSB director and was preparing for the presidency, he began to seek and destroy any compromising materials collected against him by the secret services over earlier years. It was not difficult, provided he himself was the FSB director. Among other things, Putin found videotapes in the FSB Internal Security directorate, which showed him [having] sex with some underage boys.

Emotional awareness: The ability to hone in on how you feel, understand why you are feeling a particular way, and give each feeling a label. Emotionally intelligent people are not afraid of any emotion. They know that feelings are a natural, normal part of the human experience. Handling emotions: The ability to process your feelings and those of others in a constructive manner. For instance, someone with a high EQ is able to calm themselves down in a high-pressure situation. They are also able to soothe others when they are hurt and cheer them up when necessary. Harnessing emotions: The ability to channel your emotions in a useful way, for example in solving problems or expressing yourself creatively. For example, an artist who draws on their personal experiences in creating sculptures is demonstrating their emotional intelligence. Another way of looking at EQ is to think of it as a collection of skills: self-awareness, social awareness, relationship management, and self-management. The stronger your skills in these areas, the higher your EQ.

Joscha: For me a very interesting discovery in the last year was the word spirit—because I realized that what “spirit” actually means: It’s an operating system for an autonomous robot. And when the word was invented, people needed this word, but they didn’t have robots that built themselves yet; the only autonomous robots that were known were people, animals, plants, ecosystems, cities and so on. And they all had spirits. And it makes sense to say that a plant is an operating system, right? If you pinch the plant in one area, then it’s going to have repercussions throughout the plant. Everything in the plant is in some sense connected into some global aesthetics, like in other organisms. An organism is not a collection of cells; it’s a function that tells cells how to behave. And this function is not implemented as some kind of supernatural thing, like some morphogenetic field, it is an emergent result of the interactions of each cell with each other cell. Lex: Oh my god, so what you’re saying is the organism is a function that tells the cells what to do? And the function emerges from the interaction of the cells. Joscha: Yes. So it’s basically a description of what the plant is doing in terms of macro-states. And the macro-states, the physical implementation are too many of them to describe them, so the software that we use to describe what a plant is doing—this spirit of the plant—is the software, the operating system of the plant, right? This is a way in which we, the observers, make sense of the plant. The same is true for people, so people have spirits, which is their operating system in a way, right, and there’s aspects of that operating system that relate to how your body functions, and others how you socially interact, how you interact with yourself and so on. And we make models of that spirit and we think it’s a loaded term because it’s from a pre-scientific age, but it took the scientific age a long time to rediscover a term that is pretty much the same thing and I suspect that the differences that we still see between the old word and the new word are translation errors that over the centuries.

Mr. Shaw himself said once, “I am a typical Irishman; my family came from Yorkshire.” Scarcely anyone but a typical Irishman could have made the remark. It is in fact a bull, a conscious bull. A bull is only a paradox which people are too stupid to understand. It is the rapid summary of something which is at once so true and so complex that the speaker who has the swift intelligence to perceive it, has not the slow patience to explain it. Mystical dogmas are much of this kind. Dogmas are often spoken of as if they were signs of the slowness or endurance of the human mind. As a matter of fact, they are marks of mental promptitude and lucid impatience. A man will put his meaning mystically because he cannot waste time in putting it rationally. Dogmas are not dark and mysterious; rather a dogma is like a flash of lightning—an instantaneous lucidity that opens across a whole landscape. Of the same nature are Irish bulls; they are summaries which are too true to be consistent. The Irish make Irish bulls for the same reason that they accept Papal bulls. It is because it is better to speak wisdom foolishly, like the Saints, rather than to speak folly wisely, like the Dons.

The word “collect” has a very special definition, according to the Department of Defense. It doesn’t mean collect; it means that a person looks at, or analyzes, the data. In 2013, Director of National Intelligence James Clapper likened the NSA’s trove of accumulated data to a library. All those books are stored on the shelves, but very few are actually read. “So the task for us in the interest of preserving security and preserving civil liberties and privacy is to be as precise as we possibly can be when we go in that library and look for the books that we need to open up and actually read.” Think of that friend of yours who has thousands of books in his house. According to this ridiculous definition, the only books he can claim to have collected are the ones he’s read. This is why Clapper asserts he didn’t lie in a Senate hearing when he replied “no” to the question “Does the NSA collect any type of data at all on millions or hundreds of millions of Americans?” From the military’s perspective, it’s not surveillance until a human being looks at the data, even if algorithms developed and implemented by defense personnel or contractors have analyzed it many times over.

I think it would be true to say that every boy in the school hated and feared her. Yet we all fawned on her in the most abject way, and the top layer of our feelings towards her was a sort of guilt-stricken loyalty. Bingo, although the discipline of the school depended more on her than on Sim, hardly pretended to dispense justice. She was frankly capricious. An act which might get you a caning one day, might next day be laughed off as a boyish prank, or even commended because it “showed you had guts.” There were days when everyone cowered before those deepset, accusing eyes, and there were days when she was like a flirtatious queen surrounded by courtier-lovers, laughing and joking, scattering largesse, or the promise of largesse (“And if you win the Harrow History Prize I’ll give you a new case for your camera!”), and occasionally even packing three or four favoured boys into her Ford car and carrying them off to a teashop in town, where they were allowed to buy coffee and cakes. Bingo was inextricably mixed up in my mind with Queen Elizabeth, whose relations with Leicester and Essex and Raleigh were intelligible to me from a very early age. A word we all constantly used in speaking of Bingo was “favour.

Much of doing and saying the right things in social situations comes from understanding the rules of the culture game. Our world is a melting pot of vastly different cultures. These cultures interact, live, and conduct business with each other according to very specific rules. There is no way around it, and it is a requirement to learn how to become emotionally intelligent across cultures. The secret to winning this culture game is to treat others how they want to be treated, not how you would want to be treated. The trick is identifying the different rules for each culture. To make matters even more complicated, the rules you should be watching for and mastering include the rules not only of ethnic culture but also of family and business culture. How do you go about mastering multiple sets of rules at once? The first step is to listen and watch even more and for a longer period of time than you would with people from your own culture. Collect multiple observations and think before you jump to conclusions. Consider yourself new in town, and before you open your mouth and insert your foot, observe other people’s interactions. Look for similarities and differences between how you would play the game versus how others are playing it. Next,

Because they have their strategy-the strategy of laissez­ faire; the strategy of individual versus collective effort, of appealing to that little bit of selfishness that exists in each person to beat out the rest. They appeal to that petty superiority complex that every­ one possesses that makes one think they are better than everybody else. The monopolies instill in individuals, from childhood on, the view that since you are better and work harder, that it is in your interest to struggle individually against everyone else, to defeat ev­eryone else and become an exploiter yourself. The monopolies go to great lengths to prove that collective ef­fort enslaves and prevents the smarter and more capable from get­ting ahead. As if the people were made up simply of individuals, some more intelligent, some more capable. As if the people were something other than a great mass of wills and hearts that all have more or less the same capacity for work, the same spirit of sacrifice, and the same intelligence. They go to the undifferentiated masses and try to sow divisions: between blacks and whites, more capable and less capable, literate and illiterate. They then subdivide people even more, until they single out the individual and make the individual the center of so­ciety.

THROUGH THE BREADTH and scope of existence, the essence of your being has traveled, gathering experiences of every human emotion, situation, nationality, race, gender, and type of death and birth. This indefinable essence, which has traveled across time, is a vast storehouse of unlimited knowledge and possibilities contained in a collection of memories that are locked deep inside you. What exactly is this pearl of great price? It is your soul. Over the years, I have received many messages from Spirit describing the nature of the soul. Descriptions range from it being the nucleus of our being, to the power within, to the core of freedom. Scientists, metaphysicians, and psychologists have referred to the soul as the “super conscious.” I know it as the source of all intelligent energy wherein our true selves reside. Only a thin veil of human amnesia hides our own truth from us. The soul exists on many different levels of consciousness. It can be present on the physical plane and coexist on another dimension simultaneously. The soul is not human; therefore it does not possess human chemistry. However, it is colored by an accumulation of human lifetimes. The soul is always evolving, growing, and expanding based on the choices we make during the situations that come upon us.

Potremmo anche immaginare una macchina calcolatrice che viene fatta lavorare con una memoria basata sui libri. Non sarebbe molto facile, ma immensamente preferibile a un singolo lungo nastro. Per pura ipotesi supponiamo che le difficoltà implicite nell'uso di libri come memoria siano superate, cioè che si riesca a sviluppare gli artifici meccanici necessari per trovare il libro giusto, aprirlo alla pagina giusta e così via, imitando l'azione delle mani e degli occhi umani. Non si può girare una pagina molto velocemente senza strapparla, e se gli spostamenti dovessero essere numerosi e veloci, l'energia richiesta sarebbe molto grande. Se muovessimo un libro ogni millisecondo e ciascuno fosse mosso di dieci metri e pesasse 200 grammi, e se ogni volta l'energia cinetica fosse dispersa senza recupero, dovremmo consumare 10^10 watt, pari a circa la metà del consumo di energia della nazione. Per avere una macchina davvero veloce, allora, dobbiamo tenere la nostra informazione, o almeno una parte di questa, in una forma più accessibile di quella che può essere ottenuta con i libri. Sembra che questo risultato possa essere ottenuto solo al prezzo di sacrificare compattezza d economia, cioè tagliando le pagine dal libro e presentando ciascuna a un meccanismo di lettura separato. Alcuni dei metodi di memorizzazione che sono sviluppati ai giorni nostri non si allontanano molto da questo modello.

Our political system today does not engage the best minds in our country to help us get the answers and deploy the resources we need to move into the future. Bringing these people in—with their networks of influence, their knowledge, and their resources—is the key to creating the capacity for shared intelligence that we need to solve the problems we face, before it’s too late. Our goal must be to find a new way of unleashing our collective intelligence in the same way that markets have unleashed our collective productivity. “We the people” must reclaim and revitalize the ability we once had to play an integral role in saving our Constitution. The traditional progressive solution to problems that involve a lack of participation by citizens in civic and democratic processes is to redouble their emphasis on education. And education is, in fact, an extremely valuable strategy for solving many of society’s ills. In an age where information has more economic value than ever before, it is obvious that education should have a higher national priority. It is also clear that democracies are more likely to succeed when there is widespread access to high-quality education. Education alone, however, is necessary but insufficient. A well-educated citizenry is more likely to be a well-informed citizenry, but the two concepts are entirely different, one from the other. It is possible to be extremely well educated and, at the same time, ill informed or misinformed. In the 1930s and 1940s, many members of the Nazi Party in Germany were extremely well educated—but their knowledge of literature, music, mathematics, and philosophy simply empowered them to be more effective Nazis. No matter how educated they were, no matter how well they had cultivated their intellect, they were still trapped in a web of totalitarian propaganda that mobilized them for evil purposes. The Enlightenment, for all of its liberating qualities—especially its empowerment of individuals with the ability to use reason as a source of influence and power—has also had a dark side that thoughtful people worried about from its beginning. Abstract thought, when organized into clever, self-contained, logical formulations, can sometimes have its own quasi-hypnotic effect and so completely capture the human mind as to shut out the leavening influences of everyday experience. Time and again, passionate believers in tightly organized philosophies and ideologies have closed their minds to the cries of human suffering that they inflict on others who have not yet pledged their allegiance and surrendered their minds to the same ideology. The freedoms embodied in our First Amendment represented the hard-won wisdom of the eighteenth century: that individuals must be able to fully participate in challenging, questioning, and thereby breathing human values constantly into the prevailing ideologies of their time and sharing with others the wisdom of their own experience.

Filoteo: Because the First Principle is the most fundamental, it follows that if one attribute were finite, then all attributes would likewise be finite; or else, if by one intrinsic rationale He is finite, and by another infinite, then necessarily we must consider him as composite. If therefore, he is the operator of the universe, then He is surely an infinite operator; in the sense that all is dependent on Him. Furthermore, since our imagination is able to move toward infinity, imagining always greater size and yet still greater, and number beyond number, following a certain succession, and as they say, power, so too we must also understand, that God actually conceives infinite dimension and infinite number. And from that understanding follows the possibility with the convenience and opportunity such as may be: that should the active power be infinite, then by necessary consequence, the subject power takes part in the infinite: because, as we have demonstrated elsewhere, what can be done must be done, the ability to measure implies the measurable thing, and the measurer implies the measured. Thus, as there really are bodies with finite dimension, the Prime Intellect understands bodies and dimension. If He has understanding of this, He understands infinity no less, and if He understands the infinite, and such bodies, then necessarily these are intelligible species, and are products of that intellect, for what is divine is most real, and as such what is that real must exist more surely than what we can actually see before our eyes.

The new God is the intelligence of a living, sacred universe. The purpose that guides the evolution of species comes from larger, living wholes. The environment creates organisms for its purposes, as much as organisms alter the environment for theirs. The parts create the whole, and the whole creates the parts. 20 Thirteen years ago when I first began telling people I was a Lamarckian, I was met with eye rolls or blank stares. But last week I confessed it to a biologist I met at a conference and he didn’t bat an eye. “Everyone is a Lamarckian now,” he said. “Lamarck was right.” This is no longer fringe science. I refer the interested or skeptical reader to James Shapiro’s Evolution: A View from the 21st Century, Denis Noble’s Dance to the Tune of Life, and Scott Turner’s Purpose and Desire. The Whole has created humans too for its purpose. There is a certain comfort in thinking that the planet will be fine without us, yet there is also a certain fatalism. It is akin to the fatalism that comes in response to disconnection from one’s destiny. It induces a kind of aimlessness. As humanity exits the old Story of Ascent and its triumphant techno-utopian destiny, we are indeed experiencing a collective aimlessness. In that story, our purpose was ourselves. That purpose has been exhausted. We are ready to devote ourselves to something greater. In the Story of Interbeing, entrusted with gifts and bound by love, we realize that our passage through the present initiatory crisis is of planetary moment. Out of the wreckage of what we thought we knew, something else may be born.

As soon as we study animals — not in laboratories and museums only, but in the forest and the prairie, in the steppe and the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: “Who are the fittest: those who are continually at war with each other, or those who support one another?” we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development of intelligence and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle, but that, as a factor of evolution, it most probably has a far greater importance, inasmuch as it favours the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

GCHQ has traveled a long and winding road. That road stretches from the wooden huts of Bletchley Park, past the domes and dishes of the Cold War, and on towards what some suggest will be the omniscient state of the Brave New World. As we look to the future, the docile and passive state described by Aldous Huxley in his Brave New World is perhaps more appropriate analogy than the strictly totalitarian predictions offered by George Orwell's Nineteen Eighty-Four. Bizarrely, many British citizens are quite content in this new climate of hyper-surveillance, since its their own lifestyle choices that helped to create 'wired world' - or even wish for it, for as we have seen, the new torrents of data have been been a source of endless trouble for the overstretched secret agencies. As Ken Macdonald rightly points out, the real drives of our wired world have been private companies looking for growth, and private individuals in search of luxury and convenience at the click of a mouse. The sigint agencies have merely been handed the impossible task of making an interconnected society perfectly secure and risk-free, against the background of a globalized world that presents many unprecedented threats, and now has a few boundaries or borders to protect us. Who, then, is to blame for the rapid intensification of electronic surveillance? Instinctively, many might reply Osama bin Laden, or perhaps Pablo Escobar. Others might respond that governments have used these villains as a convenient excuse to extend state control. At first glance, the massive growth of security, which includes includes not only eavesdropping but also biometric monitoring, face recognition, universal fingerprinting and the gathering of DNA, looks like a sad response to new kinds of miscreants. However, the sad reality is that the Brave New World that looms ahead of us is ultimately a reflection of ourselves. It is driven by technologies such as text messaging and customer loyalty cards that are free to accept or reject as we choose. The public debate on surveillance is often cast in terms of a trade-off between security and privacy. The truth is that luxury and convenience have been pre-eminent themes in the last decade, and we have given them a much higher priority than either security or privacy. We have all been embraced the world of surveillance with remarkable eagerness, surfing the Internet in a global search for a better bargain, better friends, even a better partner. GCHQ vast new circular headquarters is sometimes represented as a 'ring of power', exercising unparalleled levels of surveillance over citizens at home and abroad, collecting every email, every telephone and every instance of internet acces. It has even been asserted that GCHQ is engaged in nothing short of 'algorithmic warfare' as part of a battle for control of global communications. By contrast, the occupants of 'Celtenham's Doughnut' claim that in reality they are increasingly weak, having been left behind by the unstoppable electronic communications that they cannot hope to listen to, still less analyse or make sense of. In fact, the frightening truth is that no one is in control. No person, no intelligence agency and no government is steering the accelerating electronic processes that may eventually enslave us. Most of the devices that cause us to leave a continual digital trail of everything we think or do were not devised by the state, but are merely symptoms of modernity. GCHQ is simply a vast mirror, and it reflects the spirit of the age.

SELF-MANAGEMENT Trust We relate to one another with an assumption of positive intent. Until we are proven wrong, trusting co-workers is our default means of engagement. Freedom and accountability are two sides of the same coin. Information and decision-making All business information is open to all. Every one of us is able to handle difficult and sensitive news. We believe in collective intelligence. Nobody is as smart as everybody. Therefore all decisions will be made with the advice process. Responsibility and accountability We each have full responsibility for the organization. If we sense that something needs to happen, we have a duty to address it. It’s not acceptable to limit our concern to the remit of our roles. Everyone must be comfortable with holding others accountable to their commitments through feedback and respectful confrontation. WHOLENESS Equal worth We are all of fundamental equal worth. At the same time, our community will be richest if we let all members contribute in their distinctive way, appreciating the differences in roles, education, backgrounds, interests, skills, characters, points of view, and so on. Safe and caring workplace Any situation can be approached from fear and separation, or from love and connection. We choose love and connection. We strive to create emotionally and spiritually safe environments, where each of us can behave authentically. We honor the moods of … [love, care, recognition, gratitude, curiosity, fun, playfulness …]. We are comfortable with vocabulary like care, love, service, purpose, soul … in the workplace. Overcoming separation We aim to have a workplace where we can honor all parts of us: the cognitive, physical, emotional, and spiritual; the rational and the intuitive; the feminine and the masculine. We recognize that we are all deeply interconnected, part of a bigger whole that includes nature and all forms of life. Learning Every problem is an invitation to learn and grow. We will always be learners. We have never arrived. Failure is always a possibility if we strive boldly for our purpose. We discuss our failures openly and learn from them. Hiding or neglecting to learn from failure is unacceptable. Feedback and respectful confrontation are gifts we share to help one another grow. We focus on strengths more than weaknesses, on opportunities more than problems. Relationships and conflict It’s impossible to change other people. We can only change ourselves. We take ownership for our thoughts, beliefs, words, and actions. We don’t spread rumors. We don’t talk behind someone’s back. We resolve disagreements one-on-one and don’t drag other people into the problem. We don’t blame problems on others. When we feel like blaming, we take it as an invitation to reflect on how we might be part of the problem (and the solution). PURPOSE Collective purpose We view the organization as having a soul and purpose of its own. We try to listen in to where the organization wants to go and beware of forcing a direction onto it. Individual purpose We have a duty to ourselves and to the organization to inquire into our personal sense of calling to see if and how it resonates with the organization’s purpose. We try to imbue our roles with our souls, not our egos. Planning the future Trying to predict and control the future is futile. We make forecasts only when a specific decision requires us to do so. Everything will unfold with more grace if we stop trying to control and instead choose to simply sense and respond. Profit In the long run, there are no trade-offs between purpose and profits. If we focus on purpose, profits will follow.

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

Let’s take the threshold idea one step further. If intelligence matters only up to a point, then past that point, other things—things that have nothing to do with intelligence—must start to matter more. It’s like basketball again: once someone is tall enough, then we start to care about speed and court sense and agility and ball-handling skills and shooting touch. So, what might some of those other things be? Well, suppose that instead of measuring your IQ, I gave you a totally different kind of test. Write down as many different uses that you can think of for the following objects: a brick a blanket This is an example of what’s called a “divergence test” (as opposed to a test like the Raven’s, which asks you to sort through a list of possibilities and converge on the right answer). It requires you to use your imagination and take your mind in as many different directions as possible. With a divergence test, obviously there isn’t a single right answer. What the test giver is looking for are the number and the uniqueness of your responses. And what the test is measuring isn’t analytical intelligence but something profoundly different—something much closer to creativity. Divergence tests are every bit as challenging as convergence tests, and if you don’t believe that, I encourage you to pause and try the brick-and-blanket test right now. Here, for example, are answers to the “uses of objects” test collected by Liam Hudson from a student named Poole at a top British high school: (Brick). To use in smash-and-grab raids. To help hold a house together. To use in a game of Russian roulette if you want to keep fit at the same time (bricks at ten paces, turn and throw—no evasive action allowed). To hold the eiderdown on a bed tie a brick at each corner. As a breaker of empty Coca-Cola bottles. (Blanket). To use on a bed. As a cover for illicit sex in the woods. As a tent. To make smoke signals with. As a sail for a boat, cart or sled. As a substitute for a towel. As a target for shooting practice for short-sighted people. As a thing to catch people jumping out of burning skyscrapers.

But states have difficulty evaluating cybersecurity threats. If a state does detect an intrusion in one of its vital networks and if that intrusion looks to be from another state, what should the state suffering the intrusion conclude? On the one hand, it might be a defensive-minded intrusion, only checking out the intruded-upon state’s capabilities and providing reassuring intelligence to the intruding state. This might seem unsettling but not necessarily threatening, presuming the state suffering the intrusion was not developing capabilities for attack or seeking conflict. On the other hand, the intrusion might be more nefarious. It could be a sign of some coming harm, such as a cyber attack or an expanding espionage operation. The state suffering the intrusion will have to decide which of these two possibilities is correct, interpreting limited and almost certainly insufficient amounts of data to divine the intentions of another state. Thus Chapter Four’s argument is vitally important: intrusions into a state’s strategically important networks pose serious risks and are therefore inherently threatening. Intrusions launched by one state into the networks of another can cause a great deal of harm at inopportune times, even if the intrusion at the moment of discovery appears to be reasonably benign. The intrusion can also perform reconnaissance that enables a powerful and well-targeted cyber attack. Even operations launched with fully defensive intent can serve as beachheads for future attack operations, so long as a command and control mechanism is set up. Depending on its target, the intrusion can collect information that provides great insight into the communications and strategies of policy-makers. Network intrusions can also pose serious counterintelligence risks, revealing what secrets a state has learned about other states and provoking a damaging sense of paranoia. Given these very real threats, states are likely to view any serious intrusion with some degree of fear. They therefore have significant incentive to respond strongly, further animating the cybersecurity dilemma.

The scope of Trump’s commitment to whiteness is matched only by the depth of popular intellectual disbelief in it. We are now being told that support for Trump’s “Muslim ban,” his scapegoating of immigrants, his defenses of police brutality are somehow the natural outgrowth of the cultural and economic gap between Lena Dunham’s America and Jeff Foxworthy’s. The collective verdict holds that the Democratic Party lost its way when it abandoned commonsense everyday economic issues like job creation for the softer fare of social justice. The indictment continues: To their neoliberal economics, Democrats, and liberals at large, have married a condescending elitist affect that sneers at blue-collar culture and mocks white men as history’s greatest monster and prime time television’s biggest doofus. In this rendition, Donald Trump is not the product of white supremacy so much as the product of a backlash against contempt for white working people. “We so obviously despise them, we so obviously condescend to them,” Charles Murray, a conservative social scientist who co-wrote The Bell Curve, recently told The New Yorker’s George Packer. “The only slur you can use at a dinner party and get away with is to call somebody a redneck—that won’t give you any problems in Manhattan.” “The utter contempt with which privileged Eastern liberals such as myself discuss red-state, gun-country, working-class America as ridiculous and morons and rubes,” charged Anthony Bourdain, “is largely responsible for the upswell of rage and contempt and desire to pull down the temple that we’re seeing now.” That black people who’ve lived under centuries of such derision and condescension have not yet been driven into the arms of Trump does not trouble these theoreticians. After all, in this analysis Trump’s racism and the racism of his supporters are incidental to his rise. Indeed, the alleged glee with which liberals call out Trump’s bigotry is assigned even more power than the bigotry itself. Ostensibly assaulted by campus protests, battered by theories of intersectionality, throttled by bathroom rights, a blameless white working class did the only thing any reasonable polity might: elect an orcish reality television star who insists on taking his intelligence briefings in picture-book form.

Philotheo. I will do so. If the world is finite and if nothing lieth beyond, I ask you Where is the world? Where is the universe? Aristotle replieth, it is in itself. [1] The convex surface of the primal heaven is universal space, which being the primal container is by naught contained. For position in space is no other than the surfaces and limit of the containing body, so that he who hath no containing body hath no position in space. [2] What then dost thou mean, O Aristotle, by this phrase, that "space is within itself"? What will be thy conclusion concerning that which is beyond the world? If thou sayest, there is nothing, then the heaven [3] and the world will certainly not be anywhere. Fracastoro. The world will then be nowhere. Everything will be nowhere. Philotheo. The world is something which is past finding out. If thou sayest (and it certainly appeareth to me that thou seekest to say something in order to escape Vacuum and Nullity), if thou sayest that beyond the world is a divine intellect, so that God doth become the position in space of all things, why then thou thyself wilt be much embarrassed to explain to us how that which is incorporeal [yet] intelligible, and without dimension can be the very position in space occupied by a dimensional body; and if thou sayest that this incorporeal space containeth as it were a form, as the soul containeth the body, then thou dost not reply to the question of that which lieth beyond, nor to the enquiry concerning that which is outside the universe. And if thou wouldst excuse thyself by asserting that where naught is, and nothing existeth, there can be no question of position in space nor of beyond or outside, yet I shall in no wise be satisfied. For these are mere words and excuses, which cannot form part of our thought. For it is wholly impossible that in any sense or fantasy (even though there may be various senses and various fantasies), it is I say impossible that I can with any true meaning assert that there existeth such a surface, boundary or limit, beyond which is neither body, nor empty space, even though God be there. For divinity hath not as aim to fill space, nor therefore doth it by any means appertain to the nature of divinity that it should be the boundary of a body. For aught which can be termed a limiting body must either be the exterior shape or else a containing body. And by no description of this quality canst thou render it compatible with the dignity of divine and universal nature. [4]

It was discussed and decided that fear would be perpetuated globally in order that focus would stay on the negative rather than allow for soul expression to positively emerge. As people became more fearful and compliant, capacity for free thought and soul expression would diminish. There is a distinct inability to exert soul expression under mind control, and evolution of the human spirit would diminish along with freedom of thought when bombarded with constant negative terrors. Whether Bush and Cheney deliberately planned to raise a collective fear over collective conscious love is doubtful. They did not think, speak, or act in those terms. Instead, they knew that information control gave them power over people, and they were hell-bent to perpetuate it at all costs. Cheney, Bush, and other global elite ushering in the New World Order totally believed in the plan mapped out by artificial intelligence. They were allowing technology to dictate global control. “Life is like a video game,” Bush once told me at the rural multi-million dollar Lampe, Missouri CIA mind control training camp complex designed for Black Ops Special Forces where torture and virtual reality technologies were used. “Since I have access to the technological source of the plans, I dictate the rules of the game.” The rules of the game demanded instantaneous response with no time to consciously think and critically analyze. Constant conscious disruption of thought through television’s burst of light flashes, harmonics, and subconscious subliminals diminished continuity of conscious thought anyway, creating a deficit of attention that could easily be refocused into video game format. DARPA’s artificial intelligence was reliant on secrecy, and a terrifying cover for reality was chosen to divert people from the simple truth. Since people perceive aliens as being physical like them, it was decided that the technological reality could be disguised according to preconceptions. Through generations of genetic encoding dating back to the beginning of man, serpents incite an innate autogenic response system in humans to “freeze” in terror. George Bush was excited at the prospects of diverting people from truth by fear through perpetuating lizard-like serpent alien misconceptions. “People fear what they don’t know anyway. By compounding that fear with autogenic fear response, they won’t want to look into Pandora’s Box.” Through deliberate generation of fear; suppression of facts under the 1947 National Security Act; Bush’s stint as CIA director during Ford’s Administration; the Warren Commission’s whitewash of the Kennedy Assassination; secrecy artificially ensured by mind control particularly concerning DARPA, HAARP, Roswell, Montauk, etc; and with people’s fluidity of conscious thought rapidly diminishing; the secret government embraced the proverbial ‘absolute power that corrupts absolutely.’ According to New World Order plans being discussed at the Grove, plans for reducing the earth’s population was a high priority. Mass genocide of so-called “undesirables” through the proliferation of AIDS4 was high on Bush’s agenda. “We’ll annihilate the niggers at their source, beginning in South and East Africa and Haiti5.” Having heard Bush say those words is by far one of the most torturous things I ever endured. Equally as torturous to my being were the discussions on genetic engineering, human cloning, and depletion of earth’s natural resources for profit. Cheney remarked that no one would be able to think to stop technology’s plan. “I’ll destroy the planet first,” Bush had vowed.

Reasons to keep books: To read them one day! If you hope to read the book one day, definitely keep it. It’s fine to be aspirational; no one else will keep score on what you have actually read. It’s great to dream and hope that one day you do have the time to read all your books. To tell your story. Some people give away every book they’ve read explaining, “What’s the point in keeping a book after I’ve read it if I’m not going to read it again? It’s someone else’s turn to read my copy now.” If that works for you, then only keep books on your shelves that you haven’t read yet. However you can probably understand that the books that you haven’t yet read only tell the story of your future, they don’t say much about where you’ve been and what made you who you are today. To make people think you’ve read the book! This one may be hard or easy for you to admit, but we don’t think there is any shame in it. Sometimes we hold on to books because they represent our aspirational selves, supporting the perception of how well read or intelligent we are. They are certainly the books our ideal selves would read, but in reality—if we had to admit it—we probably never will. We would argue that you should still have these books around. They are part of your story and who you want to be. To inspire someone else in your household to read those books one day. Perhaps it’s your kids or maybe your guests. Keeping books for the benefit of others is thoughtful and generous. At the very least, anyone who comes into your home will know that these are important books and will be exposed to the subjects and authors that you feel are important. Whether they actually read Charles Dickens or just know that he existed and was a prolific writer after seeing your books: mission accomplished! To retain sentimental value. People keep a lot of things that have sentimental value: photographs, concert ticket stubs, travel knickknacks. Books, we would argue, have deeper meaning as sentimental objects. That childhood book of your grandmother's— she may have spent hours and hours with it and perhaps it was instrumental in her education. That is much more impactful than a photograph or a ceramic figurine. You are holding in your hands what she held in her hands. This brings her into the present and into your home, taking up space on your shelves and acknowledging the thread of family and history that unites you. Books can do that in ways that other objects cannot. To prove to someone that you still have it! This may be a book that you are otherwise ready to give away, but because a friend gifted it, you want to make sure you have it on display when they visit. This I’ve found happens a lot with coffee table books. It can be a little frustrating when the biggest books are the ones you want to get rid of the most, yet, you are beholden to keeping them. This dilemma is probably better suited to “Dear Abby” than to our guidance here. You will know if it’s time to part ways with a book if you notice it frequently and agonize over the need to keep it to stay friends with your friend. You should probably donate it to a good organization and then tell your friend you spilled coffee all over it and had to give it away! To make your shelves look good! There is no shame in keeping books just because they look good. It’s great if your books all belong on your shelves for multiple reasons, but if it’s only one reason and that it is that it looks good, that is good enough for us. When you need room for new acquisitions, maybe cull some books that only look good and aren’t serving other purposes.