Construction Materials Quotes

Let us express our confidence lavishly. In the construction of human relationships, trust can unlock bolted hearts and evaporate groundless suspicions. It has the power to uplift us and detach us from material calculations. Except, if reliance shows nasty shatters, we may put it on hold for a while or, furthermore, deny it. ("'My radio ")

Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.

The more one limits oneself, the closer one is to the infinite; these people, as unworldly as they seem, burrow like termites into their own particular material to construct, in miniature, a strange and utterly individual image of the world

Some can be more intelligent than others in a structured environment—in fact school has a selection bias as it favors those quicker in such an environment, and like anything competitive, at the expense of performance outside it. Although I was not yet familiar with gyms, my idea of knowledge was as follows. People who build their strength using these modern expensive gym machines can lift extremely large weights, show great numbers and develop impressive-looking muscles, but fail to lift a stone; they get completely hammered in a street fight by someone trained in more disorderly settings. Their strength is extremely domain-specific and their domain doesn't exist outside of ludic—extremely organized—constructs. In fact their strength, as with over-specialized athletes, is the result of a deformity. I thought it was the same with people who were selected for trying to get high grades in a small number of subjects rather than follow their curiosity: try taking them slightly away from what they studied and watch their decomposition, loss of confidence, and denial. (Just like corporate executives are selected for their ability to put up with the boredom of meetings, many of these people were selected for their ability to concentrate on boring material.) I've debated many economists who claim to specialize in risk and probability: when one takes them slightly outside their narrow focus, but within the discipline of probability, they fall apart, with the disconsolate face of a gym rat in front of a gangster hit man.

Whether your business sells Reiki healings or Jeans, Custom Pottery or YouTube Meditations, Computer Software or Construction materials…. Business fundamentals remain business fundamentals… Create value, communicate value, sell value.

The argument is made that naming God is never really naming God but only naming our understanding of God. To take our ideas of the divine and hold them as if they correspond to the reality of God is thus to construct a conceptual idol built from the materials of our mind.

I will build a car for the great multitude. It will be large enough for the family, but small enough for the individual to run and care for. It will be constructed of the best materials, by the best men to be hired, after the simplest designs that modern engineering can devise. But it will be so low in price that no man making a good salary will be unable to own one...

In the 1930s, with no computers to precisely calculate tolerances of construction materials, cautious engineers simply heaped on excess mass and redundancy. “We’re living off the overcapacity of our forefathers.

Yes, but negative is an illusion. Negative and positive are both construction material. Negative is evolutionary catalyst. D: But you know humans consider something negative as being bad. C: They should reword it to evolutionary catalyst. We have been given on purpose these catalysts for evolution. These things that appear negative... these things are on purpose.

But human beings do not perceive things whole; we are not gods but wounded creatures, cracked lenses, capable only of fractured perceptions. Partial beings, in all the senses of that phrase. Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old films, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to the death.

Educators may bring upon themselves unnecessary travail by taking a tactless and unjustifiable position about the relation between scientific and religious narratives. We see this, of course, in the conflict concerning creation science. Some educators representing, as they think, the conscience of science act much like those legislators who in 1925 prohibited by law the teaching of evolution in Tennessee. In that case, anti-evolutionists were fearful that a scientific idea would undermine religious belief. Today, pro-evolutionists are fearful that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter insufficient confidence in science. The point is that profound but contradictory ideas may exist side by side, if they are constructed from different materials and methods and have different purposes. Each tells us something important about where we stand in the universe, and it is foolish to insist that they must despise each other.

Science is opposed to theological dogmas because science is founded on fact. To me, the universe is simply a great machine which never came into being and never will end. The human being is no exception to the natural order. Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without. Owing to the similarity of our construction and the sameness of our environment, we respond in like manner to similar stimuli, and from the concordance of our reactions, understanding is born. In the course of ages, mechanisms of infinite complexity are developed, but what we call 'soul' or 'spirit,' is nothing more than the sum of the functionings of the body. When this functioning ceases, the 'soul' or the 'spirit' ceases likewise. I expressed these ideas long before the behaviorists, led by Pavlov in Russia and by Watson in the United States, proclaimed their new psychology. This apparently mechanistic conception is not antagonistic to an ethical conception of life.

We do not belong to this material world that science constructs for us. We are not in it; we are outside. We are only spectators. The reason why we believe that we are in it, that we belong to the picture, is that our bodies are in the picture. Our bodies belong to it. Not only my own body, but those of my friends, also of my dog and cat and horse, and of all the other people and animals. And this is my only means of communicating with them.

I remembered once, in Japan, having been to see the Gold Pavilion Temple in Kyoto and being mildly surprised at quite how well it had weathered the passage of time since it was first built in the fourteenth century. I was told it hadn’t weathered well at all, and had in fact been burnt to the ground twice in this century. “So it isn’t the original building?” I had asked my Japanese guide. “But yes, of course it is,” he insisted, rather surprised at my question. “But it’s burnt down?” “Yes.” “Twice.” “Many times.” “And rebuilt.” “Of course. It is an important and historic building.” “With completely new materials.” “But of course. It was burnt down.” “So how can it be the same building?” “It is always the same building.” I had to admit to myself that this was in fact a perfectly rational point of view, it merely started from an unexpected premise. The idea of the building, the intention of it, its design, are all immutable and are the essence of the building. The intention of the original builders is what survives. The wood of which the design is constructed decays and is replaced when necessary. To be overly concerned with the original materials, which are merely sentimental souvenirs of the past, is to fail to see the living building itself.

What are the ways by which we can reorient architecture to consider materials not as consumables, but as outputs of valuable and increasingly scarce ecological niches.

The God concept, of course, originated from mankind’s innate knowledge that consciousness precedes physical construction.

Children should be able to do their own experimenting and their own research. Teachers, of course, can guide them by providing appropriate materials, but the essential thing is that in order for a child to understand something, he must construct it himself, he must re-invent it. Every time we teach a child something, we keep him from inventing it himself. On the other hand that which we allow him to discover by himself will remain with him visibly for the rest of his life.

Or maybe, she thought, with stars this bright, if you believed that above you lay the cosmos, then you had to construct a yurt to provide some temporary feeling of materiality. Otherwise, under the weight of swirling divinity, you might feel you had no significance at all.

Reality is the raw material, language is the way I go in search of it - and the way I do not find it. But it is from searching and not finding that what I did not know was born, and which I instantly recognise. Language is my human effort. My destiny is to search and my destiny is to return empty-handed. But - I return with the unsayable. The unsayable can only be given to me through the failure of my language. Only when the construction fails, can I obtain what I could not achieve.

In Hidden Writing, a main plot is constructed to camouflage other plots (which can register themselves as plot holes) by overlapping them with the surface (superficially dynamic plot) or the grounded theme. In terms of such a writing, the main plot is the map or the concentration blueprint of plot holes (the other plots).

Had his brain been constructed of silk, he would have been hard put to it to find sufficient material to make a canary a pair of cami-knickers.

All my life I have been passionately interested in monomaniacs of any kind, people carried away by a single idea. The more one limits oneself, the closer one is to the infinite; these people, as unworldly as they seem, burrow like termites into their own particular material to construct, in miniature, a strange and utterly individual image of the world.

I have said that His Dark Materials is not fantasy but stark realism, and my reason for this is to emphasise what I think is an important aspect of the story, namely the fact that it is realistic, in psychological terms. I deal with matters that might normally be encountered in works of realism, such as adolescence, sexuality, and so on; and they are the main subject matter of the story – the fantasy (which, of course, is there: no-one but a fool would think I meant there is no fantasy in the books at all) is there to support and embody them, not for its own sake. Dæmons, for example, might otherwise be only a meaningless decoration, adding nothing to the story: but I use them to embody and picture some truths about human personality which I couldn't picture so easily without them. I'm trying to write a book about what it means to be human, to grow up, to suffer and learn. My quarrel with much (not all) fantasy is it has this marvelous toolbox and does nothing with it except construct shoot-em-up games. Why shouldn't a work of fantasy be as truthful and profound about becoming an adult human being as the work of George Eliot or Jane Austen?

I became like the bee: intensely gathering information from as many sources as possible and analyzing the material to construct my own understanding of Muhammad’s mindset. I analyzed every piece of data, scrutinizing it for accuracy. I sought to shorten as much as possible the chains of scholarly transmission that separated me from Muhammad. Approaching Muhammad with an open mind proved transformational: making my own sense of him forged a much more meaningful personal relationship with his legacy.

Even when you do not know where the next dollar is coming from, you should refuse to be apprehensive. When you do your part and rely on God to do His, you will find that mysterious forces come to your aid and that your constructive wishes soon materialize. This confidence and consciousness of abundance are attained through meditation.

When we're able to communicate in nature's language; when we're able to transcend the view that nature is a boundless entity; even transcending the building as the kernel of the architectural project; when we invite scientific inquiry and technological innovation, fusing atoms with bits and bits with genes - only then will the art of building enable new forms of interaction between humans and their environment. Only then will we be able to design, construct and evolve as equals.

Always remember that the people are not fighting for ideas, nor for what is in men’s minds. The people fight and accept the sacrifices demanded by the struggle in order to gain material advantages, to live better and in peace, to benefit from progress, and for the better future of their children. National liberation, the struggle against colonialism, the construction of peace, progress and independence are hollow words devoid of any significance unless they can be translated into a real improvement of living conditions.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

He could construct defeat from any available material and live inside it, but for once Dellarobia didn't go there with him. She was going ahead.

The camera only documented what had been there all along, a marriage whose foundations, constructed from the cheap materials of convention and fear, had been buckling for years.

I'd been to the island on most weekends up until I got shot, and Thomas had often come with me. We'd used some fresh lumber, some material salvaged from the ruined town, and some pontoons made from plastic sheathing and old tractor-tire inner tubes to construct a floating walkway to serve as a dock, anchored to the old pilings that had once supported a much larger structure. Upon completion, I had dubbed it the Whatsup Dock, and Thomas had chucked me twenty feet out into the lake, thus proving his utter lack of appreciation for reference-orientated humour. (And then I'd thrown him forty feet out with magic, once I got dry. Because come on, he's my brother. It was the only thing to do.)

Since our divorce from nature with the industrial revolution, the major challenge for architecture remains a challenge of language as we replace units of growth with units of construction.

Who are you? The personality you've constructed, and that other people have told you you are? Your name, your class, your religion? A sexuality or gender or nationality? This physical body is your house, you are the inhabitant, but the true you can only be the life force energy, the conscious awareness, the non-physical. When we focus on these lables and identify with a temporary experience, we don’t see our true selves. We see people as labels instead of infinite beings of potential. That then allows for dehumanizing each other.

I have lived my life in pursuit of the remade world... I believe in truth. I believe in truth denied any use of it can believe in it. I know its power. I know the threat it represents to a world constructed on lies. I know the myths of the family that thread through our society's literature, music, politics - and I know the reality. The reality is that for many of us family was as much the incubator of despair as the safe nurturing haven the myths promised... But I also believe in hope... The worst thing done to us in the name of a civilized society is to label the truth of our lives material outside the legitimate subject matter of serious writers... I need you to do more than survive. As writers, as revolutionaries, tell the truth, your truth in your own way. Do not buy into their system of censorship, imagining that if you drop this character or hide that emotion, you can slide through their blockades. Do not eat your heart out in the hope of pleasing them. The only hope you have, the only hope any of us has, is the remade life.

In particular, as was pointed out by Isaacs et al. almost a hundred years ago (see Science, Vol. 151, pp. 682–83, 1966), diamond is the only construction material which would make possible the so-called space elevator, allowing transportation away from Earth at negligible cost.

In a sense, every human construction, whether mental or material, is a component in a landscape of fear because it exists in constant chaos. Thus children's fairy tales as well as adult's legends, cosmological myths, and indeed philosophical systems are shelters built by the mind in which human beings can rest, at least temporarily, from the siege of inchoate experience and of doubt.

The core identity is Traven, a name taken consciously from B. Traven, a writer I've always admired for his extreme reclusiveness—so completely at odds with the logic of our own age, when even the concept of privacy is constructed from publicly circulating materials. It is now almost impossible to be ourselves except on the world's terms.

Correct scientific understanding and ingenious designs aren’t sufficient: you also need a matching level of sophistication in construction materials with the necessary properties and available power sources.

Something happened in the Renaissance, something that surged up against the constraints that centuries had constructed around curiosity, desire, individuality, sustained attention to the material world, the claims of the body.

A painter, who finds no satisfaction in mere representation, however artistic, in his longing to express his inner life, cannot but envy the ease with which music, the most non-material of the arts today, achieves this end. He naturally seeks to apply the methods of music to his own art. And from this results that modern desire for rhythm in painting, for mathematical, abstract construction, for repeated notes of colour, for setting colour in motion.

Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. [Billions and Billions of Demons - JANUARY 9, 1997 ISSUE]

The construction industry doesn't have to be so resource intensive. If construction companies start using better materials like mushroom bricks or upcycled prefab bricks and better systems like additive manufacturing using locally sourced natural materials... Then a lot of progress will be made.

It remains the professional Orientalist's job to piece together a portrait, a restored picture as it were, of the Orient or the Oriental; fragments, such as those unearthed by Sacy, supply the material, but the narrative shape, continuity, and figures are constructed by the scholar, for whom scholarship consists of circumventing the unruly (un-Occidental) nonhistory of the Orient with orderly chronicle, portraits, and plots.

To speak in nature's language, we must prioritize bio-based structural materials; biopolymers. Biopolymers are natural polymers produced by the cells of living organisms. We're already utilizing them in products, pharma, and even in fashion. But to deploy them on the architectural scale, we need to invest in design and construction technologies that emulate their heirarchical properties by engineering real time chemical formation.

The expansionary dynamic of Western culture has been the root, the denominating constant, of modern history. The grandeur of Western liberalism, its material abundance, the flourishing of its arts and sciences, its painful construction of constitutional democracy -- these interconnected achievements have been financed by the sustained theft called imperialism.

And because of that, the smile was like the shadow of your own death. Evrim’s existence implicated yours. It implied you, too, were nothing more than a machine—a swarm of preprogrammed impulses iterating endlessly. If Evrim was a conscious thing, and made, then maybe you were made as well. A construct made of different materials. A skeleton walking around, sheathed in meat, fooled into thinking it has free will. A thing that had occurred by accident. Or a thing made on a whim, to see if it could be done.

Art is simply a result of expression during right feeling. It's a result of a grip on the fundamentals of nature, the spirit of life, the constructive force, the secret of growth, a real understanding of the relative importance of things, order, balance. Any material will do. After all, the object is not to make art, but to be in the wonderful state which makes art inevitable.

In a culture that places great emphasis on leisure, luxury, financial gain, self-improvement, and material possessions, it will be increasingly countercultural for Christians to work diligently, live simply, give sacrificially, help constructively, and invest eternally.

trivial as her hair. This morning she was thinking about how to construct

I was becoming aware that a good life was not some Shangri-La waiting to be stumbled upon. One constructed it from the materials at hand.

Anarchy is not a social form, but a method of individuation. No society will concede to me more than a limited freedom and a well-being that it grants to each of its members. But I am not content with this and want more. I want all that I have the power to conquer. Every society seeks to confine me to the august limits of the permitted and the prohibited . But I do not acknowledge these limits, for nothing is forbidden and all is permitted to those who have the force and the valor. Consequently, anarchy, which is the natural liberty of the individual freed from the odious yoke of spiritual and material rulers, is not the construction of a new and suffocating society.' It is a decisive fight against all societies-christian, democratic, socialist, communist, etc., etc. Anarchism is the eternal struggle of a small minority of aristocratic outsiders against all societies which follow one another on the stage of history.

In other words, "sex" is an ideal construct which is forcibly materialized through time. It is not a simple fact or static condition of a body, but a process whereby regulatory norms materialize 'sex' and achieve this materialization through a forcible reiteration of those norms.

Construction is the art of making a meaningful whole out of many parts. Buildings are witnesses to the human ability to construct concrete things. I believe that the real core of all architectural work lies in the act of construction. At the point in time concrete materials are assembled and erected, the architecture we have been looking for becomes part of the real world.

I will build a car for the great multitude. It will be large enough for the family, but small enough for the individual to run and care for. It will be constructed of the best materials, by the best men to be hired, after the simplest designs that modern engineering can devise. But it will be so low in price that no man making a good salary will be unable to own one - and enjoy with his family the blessing of hours of pleasure in God's great open spaces. - Henry Ford

The scientific picture of the real world around me is very deficient. It gives a lot of factual information... [but] it cannot tell us a word about red and blue, bitter and sweet, physical pain and physical delight; it knows nothing of beautiful and ugly, good or bad, God and eternity. So, in brief, we do not belong to this material world that science constructs for us... the scientific worldview contains of itself... not a word about our own ultimate scope or destination.

A lot happens to the concept of agency once nonhuman things are figured less as social constructions and more as actors, and once humans themselves are assessed not as autonoms but as vital materialities.

What happened? It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation. It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed. 

What are its enemies?
 
Well, first of all fear — fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything. The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. 

There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed — it would have been better than nothing. Of course, civilisation requires a modicum of material prosperity—

What civilization needs:

confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline. Vigour, energy, vitality: all the civilisations—or civilising epochs—have had a weight of energy behind them. People sometimes think that civilisation consists in fine sensibilities and good conversations and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid.

The castle itself was a huge brick pile, built in the days of William III., which, though they were grand days for the construction of the constitution, were not very grand for architecture of a more material description.

To be born at all is to be situated in a network of relations with other people, and furthermore to find oneself forcibly inserted into linguistic categories that might seem natural and inevitable but are socially constructed and rigorously policed. We’re all stuck in our bodies, meaning stuck inside a grid of conflicting ideas about what those bodies mean, what they’re capable of and what they’re allowed or forbidden to do. We’re not just individuals, hungry and mortal, but also representative types, subject to expectations, demands, prohibitions and punishments that vary enormously according to the kind of body we find ourselves inhabiting. Freedom isn’t simply a matter of indulging all material cravings, Sade-style. It’s also about finding ways to live without being hampered, hobbled, damaged or actively destroyed by a constant reinforcement of ideas about what is permitted for the category of body to which you’ve been assigned.

Now opium, by greatly increasing the activity of the mind generally, increases, of necessity, that particular mode of its activity by which we are able to construct out of the raw material of organic sound an elaborate intellectual pleasure

Uncouth, clannish, lumbering about the confines of Space and Time with a puzzled expression on his face and a handful of things scavenged on the way from gutters, interglacial littorals, sacked settlements and broken relationships, the Earth-human has no use for thinking except in the service of acquisition. He stands at every gate with one hand held out and the other behind his back, inventing reasons why he should be let in. From the first bunch of bananas, his every sluggish fit or dull fleabite of mental activity has prompted more, more; and his time has been spent for thousands of years in the construction and sophistication of systems of ideas that will enable him to excuse, rationalize, and moralize the grasping hand. His dreams, those priceless comic visions he has of himself as a being with concerns beyond the material, are no more than furtive cannibals stumbling round in an uncomfortable murk of emotion, trying to eat each other. Politics, religion, ideology — desperate, edgy attempts to shift the onus of responsibility for his own actions: abdications. His hands have the largest neural representation in the somesthetic cortex, his head the smallest; but he's always trying to hide the one behind the other.

Imagine if all the car makers in the world were to sit down together to design one extremely simple, embellishment-free, functional car that was made from the most environmentally-sustainable materials, how cheap to buy and humanity-and-Earth-considerate that vehicle would be. And imagine all the money that would be saved by not having different car makers duplicating their efforts, competing and trying to out-sell each other, and overall how much time that would liberate for all those people involved in the car industry to help those less fortunate and suffering in the world. Likewise, imagine when each house is no longer designed to make an individualised, ego-reinforcing, status-symbol statement for its owners and all houses are constructed in a functionally satisfactory, simple way, how much energy, labour, time and expense will be freed up to care for the wellbeing of the less fortunate and the planet.

Perfect love, like perfect partner does not exist. We create our own perfect love. If you care to know, a a good partner is like a construction engineer. To build the kind of house he want, he must pick the material that best suits his needs and maybe his wallet too.

Cowry shells and dollars have value only in our common imagination. Their worth is not inherent in the chemical structure of the shells and paper, or their colour, or their shape. In other words, money isn’t a material reality – it is a psychological construct. It works by converting matter into mind.

We must grapple with [the] national ideology [of fascism] explicitly. We still hold to the words "the proletarian has no fatherland," because everything that could make a fatherland into a fatherland is extracted by capitalist exploitation, up to and including the very light of the sun. In spite of this, the proletariat is connected to the material and cultural wealth which is the product of many generations, and which it alone can transfer to coming generations. That is why the proletariat will create its fatherland through its own efforts, by constructing its government and constituting itself as a nation.

The essence of building a constructive world order is that no single country, neither China nor the United States, is in a position to fill by itself the world leadership role of the sort that the United States occupied in the immediate post–Cold War period, when it was materially and psychologically preeminent.

The human psyche is pathetic," I say–I declaim–to my psychopharmacologist. "It's what we have, Miss Jefferson," he replies, "it's what we have." And what I have is what I take to my psychotherapist each week. What I have is what we make together, each supplying the material she knows best. There are days when I still want to dismantle this constructed self of mine. You did it so badly, I think. You lost so much time. And then I tell myself, so what? So what? Go on.

If we would divert to constructive research even a small fraction of the money spent each year on the development of ever more toxic sprays, we could find ways to use less dangerous materials and to keep poisons out of our waterways. When will the public become sufficiently aware of the facts to demand such action?

We have given teens more money, so they can construct their own social and material worlds more easily. We have given them more time to spend among themselves — and less time in the company of adults. We have given them e-mail and beepers and, most of all, cellular phones, so that they can fill in all the dead spots in their day — dead spots that might once have been filled with the voices of adults — with the voices of their peers. That is a world ruled by the logic of word of mouth, by the contagious messages that teens pass among themselves. Columbine is now the most prominent epidemic of isolation among teenagers. It will not be the last.

Monomaniacs of any kind, those people fixated by a single idea, have been a source of fascination for me my whole life, for the more a man limits his field of vision, the closer he is, conversely, to the infinite; those very people who seem so remote from the world construct with their own unique material, termite-like, a remarkable and completely unique shorthand for the world itself.

The temporary alliance between the elite and the mob rested largely on this genuine delight with which the former watched the latter destroy respectability. This could be achieved when the German steel barons were forced to deal with and to receive socially Hitler's the housepainter and self-admitted former derelict, as it could be with the crude and vulgar forgeries perpetrated by the totalitarian movements in all fields of intellectual life, insofar as they gathered all the subterranean, nonrespectable elements of European history into one consistent picture. From this viewpoint it was rather gratifying to see that Bolshevism and Nazism began even to eliminate those sources of their own ideologies which had already won some recognition in academic or other official quarters. Not Marx's dialectical materialism, but the conspiracy of 300 families; not the pompous scientificality of Gobineau and Chamberlain, but the "Protocols of the Elders of Zion"; not the traceable influence of the Catholic Church and the role played by anti-clericalism in Latin countries, but the backstairs literature about the Jesuits and the Freemasons became the inspiration for the rewriters of history. The object of the most varied and variable constructions was always to reveal history as a joke, to demonstrate a sphere of secret influences of which the visible, traceable, and known historical reality was only the outward façade erected explicitly to fool the people. To this aversion of the intellectual elite for official historiography, to its conviction that history, which was a forgery anyway, might as well be the playground of crackpots, must be added the terrible, demoralizing fascination in the possibility that gigantic lies and monstrous falsehoods can eventually be established as unquestioned facts, that man may be free to change his own past at will, and that the difference between truth and falsehood may cease to be objective and become a mere matter of power and cleverness, of pressure and infinite repetition. Not Stalin’s and Hitler's skill in the art of lying but the fact that they were able to organize the masses into a collective unit to back up their lies with impressive magnificence, exerted the fascination. Simple forgeries from the viewpoint of scholarship appeared to receive the sanction of history itself when the whole marching reality of the movements stood behind them and pretended to draw from them the necessary inspiration for action.

Indeed, "brute force" solutions are often characteristic of advanced cultures, not primitive ones. The Romans and their predecessors spent a long time figuring out how to build arches... and virtually all our buildings today use post-and-lintel construction, precisely what the arch was devised to replace. We have better materials and more money, and given that, arches are usually not worth the extra complexity.

The tech companies are destroying something precious, which is the possibility of contemplation. They have created a world in which we’re constantly watched and always distracted. Through their accumulation of data, they have constructed a portrait of our minds, which they use to invisibly guide mass behavior (and increasingly individual behavior) to further their financial interests. They have eroded the integrity of institutions—media, publishing—that supply the intellectual material that provokes thought and guides democracy. Their most precious asset is our most precious asset, our attention, and they have abused it.

…the matter was new to me, and I had no material for its treatment. But I got books, read up the facts, laboriously constructed a skeleton out of the dry bones of the real, and then clothed them, and tried to breathe into them life, and in this last aim I had pleasure. With me it was a difficult and anxious time till my facts were found, selected, and properly pointed; nor could I rest from research and effort till I was satisfied of correct anatomy; the strength of my inward repugnance to the idea of flaw or falsity sometimes enabled me to shun egregious blunders; but the knowledge was not there in my head, ready and mellow; it had not been down in Spring, grown in Summer, harvested in Autumn, and garnered through Winter; whatever I wanted I must go out and gather fresh; glean of wild herbs my lap full, and shred them green into the pot.

Istanbul was an illusion. A magician’s trick gone wrong. Istanbul was a dream that existed solely in the minds of hashish eaters. In truth, there was no Istanbul. There were multiple Istanbuls – struggling, competing, clashing, each perceiving that, in the end, only one could survive. There was, for instance, an ancient Istanbul designed to be crossed on foot or by boat – the city of itinerant dervishes, fortune-tellers, matchmakers, seafarers, cotton fluffers, rug beaters and porters with wicker baskets on their backs … There was modern Istanbul – an urban sprawl overrun with cars and motorcycles whizzing back and forth, construction trucks laden with building materials for more shopping centres, skyscrapers, industrial sites … Imperial Istanbul versus plebeian Istanbul; global Istanbul versus parochial Istanbul; cosmopolitan Istanbul versus philistine Istanbul; heretical Istanbul versus pious Istanbul; macho Istanbul versus a feminine Istanbul that adopted Aphrodite – goddess of desire and also of strife – as its symbol and protector … Then there was the Istanbul of those who had left long ago, sailing to faraway ports. For them this city would always be a metropolis made of memories, myths and messianic longings, forever elusive like a lover’s face receding in the mist.

We are focus-points of consciousness, [...] enormously creative. When we enter the self-constructed hologrammetric arena we call spacetime, we begin at once to generate creativity particles, imajons, in violent continuous pyrotechnic deluge. Imajons have no charge of their own but are strongly polarized through our attitudes and by the force of our choice and desire into clouds of conceptons, a family of very-high-energy particles which may be positive, negative or neutral. [...] Some common positive conceptions are exhilarons, excytons, rhapsodons, jovions. Common negative conceptions include gloomons, tormentons, tribulons, agonons, miserons. "Indefinite numbers of conceptions are created in nonstop eruption, a thundering cascade of creativity pouring from every center of personal consciousness. They mushroom into conception clouds, which can be neutral or strongly charged - buoyant, weightless or leaden, depending on the nature of their dominant particles. "Every nanosecond an indefinite number of conception clouds build to critical mass, then transform in quantum bursts to high-energy probability waves radiating at tachyon speeds through an eternal reservoir of supersaturated alternate events. Depending on their charge and nature, the probability waves crystallize certain of these potential events to match the mental polarity of their creating consciousness into holographic appearance. [...] "The materialized events become that mind's experience, freighted with all the aspects of physical structure necessary to make them real and learningful to the creating consciousness. This autonomic process is the fountain from which springs every object and event in the theater of spacetime. "The persuasion of the imajon hypothesis lies in its capacity for personal verification. The hypothesis predicts that as we focus our conscious intention on the positive and life-affirming, as we fasten our thought on these values, we polarize masses of positive conceptions, realize beneficial probability-waves, bring useful alternate events to us that otherwise would not have appeared to exist. "The reverse is true in the production of negative events, as is the mediocre in-between. Through default or intention, unaware or by design, we not only choose but create the visible outer conditions that are most resonant to our inner state of being [...]

If originality is a “sense of novelty and freshness” then, in the act of constructing ourselves, originality is not the goal. We construct a self-portrait, relying on existing objects – books, quotes from authors and artists, images, art – that we are more than happy to show off to others for them to use as masturbation material or for the material by which they align themselves. This is the new action painting – the curational archive. The referential self portrait. The portrait of any other artist could be readily used to explain yourself, just reblog it and caption it with “same.” The past consistently becomes the present, not through linear time, but through the constant reconstruction and relabeling of it.

Objects and Objectives To contemplate LEGO. Many colours. Many shapes. Many inventive and useful shapes. Plastic. A versatile and practical substance. Symbolic of the resourcefulness of man. Oil taken from the depths of the very earth. Distillation of said raw material. Chemical processes. Pollution. Creating a product providing hours of constructive play. For children all over the world. Teaching our young. Through enjoyment. Preparing them for further resourcefulness. The progress of our kind. A book. Many books. Proud liners of walls. Fingered. Taken out with great care. Held open. Gazed upon / into with something like awe. A medium for the recording of and communication of knowledge. From the many to the many. Down the ages. And of art. And of love. But do you hear the trees outside whispering? Do their voices haunt you? No wonder. They are calling for their brothers. Pulped. Pressed. Coated. Printed. Bound. And for their other brothers which made the shelves to hold them. And for the roof over them as well. From the very beginning - everything at cost. A cave man, to get food, had to deal with the killing. And the bones from one death proved very useful for implementing the death of another.

Butler makes the general assumption that anything at all humans can meaningfully think about is socially constructed, ‘all the way down’ as it were. This means she thinks there are no material facts before language – that is, prior to culturally specific linguistic and social constructions of them. Linguistic categories, including scientific and biological ones, aren’t a means of reflecting existing divisions in the world, but a means of creating things that otherwise wouldn’t have existed.

That the continued colonization of American Indian nations, peoples, and lands provides the United States the economic and material resources needed to cast its imperialist gaze globally is a fact that is simultaneously obvious within - and yet continuously obscured by - what is essentially a settler colony's national construction of itself as an ever more perfect multicultural, multiracial democracy...[T]he status of American Indians as sovereign nations colonized by the United States continues to haunt and inflect its raison d'être." Jodi Byrd

The "old school" of wastewater treatment, still embraced by most government regulators and many academics, considers water to be a vehicle for the routine transfer of waste from on place to another. It also considers the accompanying organic material to be of little or no value. The "new school", on the other hand, sees water as a dwindling, precious resource that should not be polluted with waste; organic materials are seen as resources that should be constructively recycled. My research for this chapter included reviewing hundreds of research papers on alternative wastewater systems. I was amazed at the incredible amount of time and money that has gone into studying how to clean the water we have polluted with human excrement. In all of the research papers, without exception, the idea that we should simply stop defecating in water was never suggested.

Money was the blood of civilized society, its currents running through everything and everyone. Where money was insufficient, things withered. People starved, sickened and died, constructions eroded, even ideas perished. Where funds were plentiful, the same things blossomed with new life. And money was, in the end, little more than the product of collective imagination. A slip of paper or a coin had no value beyond that of the material it was fashioned of. It only took on a life of its own when people as a whole collectively agreed that certain papers and coins were worth something. Only then did people bleed and die for it. For a fantasy, a faith given form in hard, concrete numbers. Then again, much of society was built on a series of shared delusions. Clothing was little more than scraps of particular materials with particular geometries, but people clung to the idea of fashion. Style. Good and bad fashion was another belief system, one which all members of a culture were indoctrinated into. Breaking certain conventions didn’t only challenge the aesthetic sensibilities of others, but it challenged their sense of self. It reminded them, subconsciously, of the very pretendings they clung to. Only those with power could stand against society’s tides, flaunt the collective’s ‘safe’ aesthetic. When one had enough power, others couldn’t rise against them and safely say something calculated to reduce their own dissonance and remind the offending party of the unspoken rules. When one had enough power to take a life with a twitch of a finger, a thought, they earned the right to wear skin-tight clothing and call themselves Hero, or Legend. To wear a mask and name themselves something inane like ‘the Cockatoo’ and still take themselves seriously.

Refusing the false securities of a stable and linear past, such an approach celebrates heterogeneous sensations and surprising associations, random connections, the ongoing construction of meaning and also admits into its orbit the mysterious agency of artifacts, space and non-humans from the past.

Philosophically defined, growth is the struggle of life to control its environment or, rather, to include more and more of its environment within the area of its own self-knowing. Perfect freedom of expression is the goal of all life. All things, both animate and inanimate, are striving for that freedom which lies in perfect expression. It naturally follows that there is but one freedom – perfection. Every creature is a slave to those parts of itself as yet unresponsive to the impulses of its internal life principle. Every individual consequently is a slave to his own material constitution; he is a prisoner held in by walls of unresponsive substance. Thus the natural expression of the inner life principle is to refine and improve the qualities of its outer vehicles that it may the more easily control and direct them. It is evident that the more refined the substance, the more easily it is influenced by subtle forces. By a certain definite organization, consciousness equips its outer nature with organs of responsiveness, so that the lower self comes ever more nearly en rapport with its own Cause. A common example is the radio, which is a mechanical contrivance constructed according to definite scientific principles which enable it to pick up vibratory rates of sound inaudible to even the delicate mechanism of the human ear.

Henri Poincaré, a celebrated French mathematician and philosopher of science, said, “Invention consists in avoiding the constructing of useless combinations and in constructing the useful combinations which are in infinite minority. To invent is to discern, to choose.” I’d like to invert the second sentence and propose a corollary: To choose is to invent. What I mean by this is that choosing is a creative process, one through which we construct our environment, our lives, our selves. If we ask for more and more material for the construction, i.e., more and more choice, we’re likely to end up with a lot of combinations that don’t do much for us or are far more complex than they need to be

At Dniepropetrovsk the Stalin regime had made great efforts in construction. We were at first impressed as we approached the suburbs of the city, where we saw outlined the large masonry blocks of the proletarian housing erected by the Soviets. Their lines were modern. The buildings were huge, and there were many of them. Undeniably, the Communist system had done something for the people. If the misery of the peasants was great, at least the worker seemed to have benefited from the new times. Still, it was necessary to visit and examine the buildings. We lived for six months in the Donets coal basin. We had plenty of time to test the conclusions that we had reached at the time of our entrance into Dniepropetrovsk. The buildings, so impressive from a distance, were just a gigantic hoax, intended to fool sightseers shepherded by Intourist [Soviet tourism agency] and the viewers of documentary films. Approaching those housing blocks you were sickened by the stench of mud and excrement that rose from the quagmires surrounding each of the buildings. Around them were neither sidewalks nor gravel nor paving stones. The Russian mud was everywhere, and everywhere the walls peeled and crumbled. The quality of the construction materials was of the lowest order. All the balconies had come loose, and already the cement stairways were worn and grooved, although the buildings were only a few years old.

As a thought experiment, von Neumann's analysis was simplicity itself. He was saying that the genetic material of any self-reproducing system, whether natural or artificial, must function very much like a stored program in a computer: on the one hand, it had to serve as live, executable machine code, a kind of algorithm that could be carried out to guide the construction of the system's offspring; on the other hand, it had to serve as passive data, a description that could be duplicated and passed along to the offspring. As a scientific prediction, that same analysis was breathtaking: in 1953, when James Watson and Francis Crick finally determined the molecular structure of DNA, it would fulfill von Neumann's two requirements exactly. As a genetic program, DNA encodes the instructions for making all the enzymes and structural proteins that the cell needs in order to function. And as a repository of genetic data, the DNA double helix unwinds and makes a copy of itself every time the cell divides in two. Nature thus built the dual role of the genetic material into the structure of the DNA molecule itself.

All the public inscriptions in the town were painted alike, in severe characters of black and white.  The jail might have been the infirmary, the infirmary might have been the jail, the town-hall might have been either, or both, or anything else, for anything that appeared to the contrary in the graces of their construction.  Fact, fact, fact, everywhere in the material aspect of the town; fact, fact, fact, everywhere in the immaterial.  The M’Choakumchild school was all fact, and the school of design was all fact, and the relations between master and man were all fact, and everything was fact between the lying-in hospital and the cemetery, and what you couldn’t state in figures, or show to be purchaseable in the cheapest market and saleable in the dearest, was not, and never should be, world without end, Amen.   A

Achievement and competence. People fall prey to addiction more readily when they lack positive motivation to achieve or work. Children need to learn that accomplishment is important and within their reach, not solely for material rewards, but because people should make positive contributions to the world and other people and because it is satisfying to make such contributions and to mobilize one’s skills effectively. Participating with children in constructive activity, like reading, building, or gardening—and encouraging independent activity whenever feasible—are strong precursors to achievement and competence. Consciousness and self-awareness. Addiction is the result of accumulated self-destructive behavior that people ignore, just as unconscious acceptance of any negative syndrome ingrains that habit in people’s lives.

But in this latter event the cause probably lies in a lack of self-confidence due to early misfortune. The man who feels himself unloved may take various attitudes as a result. He may make desperate efforts to win affection, probably by means of exceptional acts of kindness. In this, however, he is very likely to be unsuccessful, since the motive of the kindnesses is easily perceived by their beneficiaries, and human nature is so constructed that it gives affection most readily to those who seem least to demand it. The man, therefore, who endeavors to purchase affection by benevolent actions becomes disillusioned by experience of human ingratitude. It never occurs to him that the affection which he is trying to buy is of far more value than the material benefits which he offers as its price, and yet the feeling that this is so is at the basis of his actions.

When the Golden Temple reflected the evening sun or shone in the moon, it was the light of the water (in the pond before it) that made the entire structure look as if it were mysteriously floating along and flapping its wings. The strong bonds of the temple's form were loosened by the reflection of the quivering water, and at such moments the Golden Temple seemed to be constructed of materials like wind and water and flame that are commonly in motion.

So identified has the State become in the public mind with the provision of these services that an attack on State financing appears to many people as an attack on the service itself. Thus if one maintains that the State should not supply court services, and that private enterprise on the market could supply such service more efficiently as well as more morally, people tend to think of this as denying the importance of courts themselves. The libertarian who wants to replace government by private enterprises in the above areas is thus treated in the same way as he would be if the government had, for various reasons, been supplying shoes as a tax-financed monopoly from time immemorial. If the government and only the government had had a monopoly of the shoe manufacturing and retailing business, how would most of the public treat the libertarian who now came along to advocate that the government get out of the shoe business and throw it open to private enterprise? He would undoubtedly be treated as follows: people would cry, “How could you? You are opposed to the public, and to poor people, wearing shoes! And who would supply shoes to the public if the government got out of the business? Tell us that! Be constructive! It’s easy to be negative and smart-alecky about government; but tell us who would supply shoes? Which people? How many shoe stores would be available in each city and town? How would the shoe firms be capitalized? How many brands would there be? What material would they use? What lasts? What would be the pricing arrangements for shoes? Wouldn’t regulation of the shoe industry be needed to see to it that the product is sound? And who would supply the poor with shoes? Suppose a poor person didn’t have the money to buy a pair?” These questions, ridiculous as they seem to be and are with regard to the shoe business, are just as absurd when applied to the libertarian who advocates a free market in fire, police, postal service, or any other government operation. The point is that the advocate of a free market in anything cannot provide a “constructive” blueprint of such a market in advance. The essence and the glory of the free market is that individual firms and businesses, competing on the market, provide an ever-changing orchestration of efficient and progressive goods and services: continually improving products and markets, advancing technology, cutting costs, and meeting changing consumer demands as swiftly and as efficiently as possible.

The attack was designed as a show of overwhelming strength for which the audience was not the already conquered people of Bukhara, but the still distant army and people of Samarkand, the next city on his march. The Mongol invaders rolled up their newly constructed siege engines—catapults, trebuchets, and mangonels that hurled not only stones and fire, as besieging armies had done for centuries, but also pots of burning liquids, exploding devices, and incendiary materials. They maneuvered immense crossbows mounted on wheels, and great teams of men pushed in portable towers with retractable ladders from which they could shoot down at the defenders of the walls. At the same time that they attacked through the air, miners went to work digging into the earth to undermine the walls by sapping. During this awesome display of technological prowess in the air, on the land, and beneath the earth, Genghis Khan heightened the psychological tension by forcing prisoners, in some cases the captured comrades of the men still in the citadel, to rush forward until their bodies filled the moat and made live ramparts over which other prisoners pushed the engines of war.

By the early twenty-second century, the technology for self-replicating robots should be perfected, and we may be able to entrust machines with the task of constructing solar arrays and laser batteries on the moon, Mars, and beyond. We would ship over an initial team of automatons, some of which would mine the regolith and others of which would build a factory. Another set of robots would oversee the sorting, milling, and smelting of raw materials in the factory to separate and obtain various metals. These purified metals could then be used to assemble laser launch stations—and a new batch of self-replicating robots. We might eventually have a bustling network of relay stations throughout the solar system, perhaps stretching from the moon all the way to the Oort Cloud. Because the comets in the Oort Cloud extend roughly halfway to Alpha Centauri and are largely stationary, they may be ideal locations for laser banks that could provide an extra boost to nanoships on their journey to our neighboring star system. As each nanoship passed by one of these relay stations, its lasers would fire automatically and give the ship an added push to the stars. Self-replicating robots could build these distant outposts by using fusion instead of sunlight as the basic source of energy.

The self-consciousness that mocks all attempts at spontaneous action or enjoyment derives in the last analysis from the waning belief in the reality of the external world, which has lost its immediacy in a society pervaded by "symbolically mediated information." The more man objectifies himself in his work, the more reality takes on the appearance of illusion. As the workings of the modern economy and the modern social order become increasingly inaccessible to everyday intelligence, art and philosophy abdicate the task of explaining them to the allegedly objective sciences of society, which themselves have retreated from the effort to master reality into the classification of trivia. Reality thus presents itself, to laymen and "scientists" alike, as an impenetrable network of social relations-as "role playing," the "presentation of self in everyday life." To the performing self, the only reality is the identity he can construct out of materials furnished by advertising and mass culture, themes of popular film and fiction, and fragments torn from a vast range of cultural traditions, all of them equally contemporaneous to the contemporary mind.* In order to polish and perfect the part he has devised for himself, the new Narcissus gazes at his own reflection, not so much in admiration as in unremitting search of flaws, signs of fatigue, decay. Life becomes a work of art, while "the first art work in an artist," in Norman Mailer's pronouncement, "is the shaping of his own personality.

{From Luther Burbank's funeral. He was loved until he revealed he was an atheist, then he began to receive death threats. He tried to amiably answer them all, leading to his death} It is impossible to estimate the wealth he has created. It has been generously given to the world. Unlike inventors, in other fields, no patent rights were given him, nor did he seek a monopoly in what he created. Had that been the case, Luther Burbank would have been perhaps the world's richest man. But the world is richer because of him. In this he found joy that no amount of money could give. And so we meet him here today, not in death, but in the only immortal life we positively know--his good deeds, his kindly, simple, life of constructive work and loving service to the whole wide world. These things cannot die. They are cumulative, and the work he has done shall be as nothing to its continuation in the only immortality this brave, unselfish man ever sought, or asked to know. As great as were his contributions to the material wealth of this planet, the ages yet to come, that shall better understand him, will give first place in judging the importance of his work to what he has done for the betterment of human plants and the strength they shall gain, through his courage, to conquer the tares, the thistles and the weeds. Then no more shall we have a mythical God that smells of brimstone and fire; that confuses hate with love; a God that binds up the minds of little children, as other heathen bind up their feet--little children equally helpless to defend their precious right to think and choose and not be chained from the dawn of childhood to the dogmas of the dead. Luther Burbank will rank with the great leaders who have driven heathenish gods back into darkness, forever from this earth. In the orthodox threat of eternal punishment for sin--which he knew was often synonymous with yielding up all liberty and freedom--and in its promise of an immortality, often held out for the sacrifice of all that was dear to life, the right to think, the right to one's mind, the right to choose, he saw nothing but cowardice. He shrank from such ways of thought as a flower from the icy blasts of death. As shown by his work in life, contributing billions of wealth to humanity, with no more return than the maintenance of his own breadline, he was too humble, too unselfish, to be cajoled with dogmatic promises of rewards as a sort of heavenly bribe for righteous conduct here. He knew that the man who fearlessly stands for the right, regardless of the threat of punishment or the promise of reward, was the real man. Rather was he willing to accept eternal sleep, in returning to the elements from whence he came, for in his lexicon change was life. Here he was content to mingle as a part of the whole, as the raindrop from the sea performs its sacred service in watering the land to which it is assigned, that two blades may grow instead of one, and then, its mission ended, goes back to the ocean from whence it came. With such service, with such a life as gardener to the lilies of the field, in his return to the bosoms of infinity, he has not lost himself. There he has found himself, is a part of the cosmic sea of eternal force, eternal energy. And thus he lived and always will live. Thomas Edison, who believes very much as Burbank, once discussed with me immortality. He pointed to the electric light, his invention, saying: 'There lives Tom Edison.' So Luther Burbank lives. He lives forever in the myriad fields of strengthened grain, in the new forms of fruits and flowers, plants, vines, and trees, and above all, the newly watered gardens of the human mind, from whence shall spring human freedom that shall drive out false and brutal gods. The gods are toppling from their thrones. They go before the laughter and the joy of the new childhood of the race, unshackled and unafraid.

Music of the Grid: A Poem in Two Equations _________________________ The masses of particles sound the frequencies with which space vibrates, when played. This Music of the Grid betters the old mystic mainstay, "Music of the Spheres," both in fantasy and in realism. LET US COMBINE Einstein's second law m=E/C^2 (1) with another fundamental equation, the Planck-Einstein-Schrodinger formula E = hv The Planck-Einstein-Schrodinger formula relates the energy E of a quantum-mechanical state to the frequency v at which its wave function vibrates. Here h is Planck's constant. Planck introduced it in his revolutionary hypothesis (1899) that launched quantum theory: that atoms emit or absorb light of frequency v only in packets of energy E = hv. Einstein went a big step further with his photon hypothesis (1905): that light of frequency v is always organized into packets with energy E = hv. Finally Schrodinger made it the basis of his basic equation for wave functions-the Schrodinger equation (1926). This gave birth to the modern, universal interpretation: the wave function of any state with energy E vibrates at a frequency v given by v = E/h. By combining Einstein with Schrodinger we arrive at a marvelous bit of poetry: (*) v = mc^2/h (*) The ancients had a concept called "Music of the Spheres" that inspired many scientists (notably Johannes Kepler) and even more mystics. Because periodic motion (vibration) of musical instruments causes their sustained tones, the idea goes, the periodic motions of the planets, as they fulfill their orbits, must be accompanied by a sort of music. Though picturesque and soundscape-esque, this inspiring anticipation of multimedia never became a very precise or fruitful scientific idea. It was never more than a vague metaphor, so it remains shrouded in equation marks: "Music of the Spheres." Our equation (*) is a more fantastic yet more realistic embodiment of the same inspiration. Rather than plucking a string, blowing through a reed, banging on a drumhead, or clanging a gong, we play the instrument that is empty space by plunking down different combinations of quarks, gluons, electrons, photons,... (that is, the Bits that represent these Its) and let them settle until they reach equilibrium with the spontaneous activity of Grid. Neither planets nor any material constructions compromise the pure ideality of our instrument. It settles into one of its possible vibratory motions, with different frequencies v, depending on how we do the plunking, and with what. These vibrations represent particles of different mass m, according to (*). The masses of particles sound the Music of the Grid.

In other words, money isn’t a material reality – it is a psychological construct. It works by converting matter into mind. But why does it succeed? Why should anyone be willing to exchange a fertile rice paddy for a handful of useless cowry shells? Why are you willing to flip hamburgers, sell health insurance or babysit three obnoxious brats when all you get for your exertions is a few pieces of coloured paper? People are willing to do such things when they trust the figments of their collective imagination. Trust is the raw material from which all types of money are minted. When a wealthy farmer sold his possessions for a sack of cowry shells and travelled with them to another province, he trusted that upon reaching his destination other people would be willing to sell him rice, houses and fields in exchange for the shells. Money is accordingly a system of mutual trust, and not just any system of mutual trust: money is the most universal and most efficient system of mutual trust ever devised. What created this trust was a very complex and long-term network of political, social and economic relations. Why do I believe in the cowry shell or gold coin or dollar bill? Because my neighbours believe in them. And my neighbours believe in them because I believe in them. And we all believe in them because our king believes in them and demands them in taxes, and because our priest believes in them and demands them in tithes. Take a dollar bill and look at it carefully. You will see that it is simply a colourful piece of paper with the signature of the US secretary of the treasury on one side, and the slogan ‘In God We Trust’ on the other. We accept the dollar in payment, because we trust in God and the US secretary of the treasury. The crucial role of trust explains why our financial systems are so tightly bound up with our political, social and ideological systems, why financial crises are often triggered by political developments, and why the stock market can rise or fall depending on the way traders feel on a particular morning.

What are the health effects of the choice between austerity and stimulus? Today there is a vast natural experiment being conducted on the body economic. It is similar to the policy experiments that occurred in the Great Depression, the post-communist crisis in eastern Europe, and the East Asian Financial Crisis. As in those prior trials, health statistics from the Great Recession reveal the deadly price of austerity—a price that can be calculated not just in the ticks to economic growth rates, but in the number of years of life lost and avoidable deaths. Had the austerity experiments been governed by the same rigorous standards as clinical trials, they would have been discontinued long ago by a board of medical ethics. The side effects of the austerity treatment have been severe and often deadly. The benefits of the treatment have failed to materialize. Instead of austerity, we should enact evidence-based policies to protect health during hard times. Social protection saves lives. If administered correctly, these programs don’t bust the budget, but—as we have shown throughout this book—they boost economic growth and improve public health. Austerity’s advocates have ignored evidence of the health and economic consequences of their recommendations. They ignore it even though—as with the International Monetary Fund—the evidence often comes from their own data. Austerity’s proponents, such as British Prime Minister David Cameron, continue to write prescriptions of austerity for the body economic, in spite of evidence that it has failed. Ultimately austerity has failed because it is unsupported by sound logic or data. It is an economic ideology. It stems from the belief that small government and free markets are always better than state intervention. It is a socially constructed myth—a convenient belief among politicians taken advantage of by those who have a vested interest in shrinking the role of the state, in privatizing social welfare systems for personal gain. It does great harm—punishing the most vulnerable, rather than those who caused this recession.

Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God." "The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.