Environmental Technology Quotes

Even the most ardent environmentalist doesn't really want to stop pollution. If he thinks about it, and doesn't just talk about it, he wants to have the right amount of pollution. We can't really afford to eliminate it - not without abandoning all the benefits of technology that we not only enjoy but on which we depend.

Unless we realize that the present market society, structured around the brutally competitive imperative of “grow or die,” is a thoroughly impersonal, self-operating mechanism, we will falsely tend to blame technology as such or population growth as such for environmental problems. We will ignore their root causes, such as trade for profit, industrial expansion, and the identification of “progress” with corporate self-interest. In short, we will tend to focus on the symptoms of a grim social pathology rather than on the pathology itself, and our efforts will be directed toward limited goals whose attainment is more cosmetic than curative.

Many people object to “wasting money in space” yet have no idea how much is actually spent on space exploration. The CSA’s budget, for instance, is less than the amount Canadians spend on Halloween candy every year, and most of it goes toward things like developing telecommunications satellites and radar systems to provide data for weather and air quality forecasts, environmental monitoring and climate change studies. Similarly, NASA’s budget is not spent in space but right here on Earth, where it’s invested in American businesses and universities, and where it also pays dividends, creating new jobs, new technologies and even whole new industries.

Others consider us superior because of our cultured ways and intellectual tendencies; our technology lets us drive cars, use word processors and travel great distances by air. Some of us live in air-conditioned houses and we are entertained by the media. We think that we are more intelligent than stone-agers, yet how many modern humans could live successfully in caves, or would know how to light wood fires for cooking, or make clothes and shoes from animal skins or bows and arrows good enough to keep their families fed?

Technological change is neither additive nor subtractive. It is ecological. I mean “ecological” in the same sense as the word is used by environmental scientists. One significant change generates total change. If you remove the caterpillars from a given habitat, you are not left with the same environment minus caterpillars: you have a new environment, and you have reconstituted the conditions of survival; the same is true if you add caterpillars to an environment that has had none. This is how the ecology of media works as well. A new technology does not add or subtract something. It changes everything.

Profit enables businesses to innovate and develop sustainable solutions, such as environmentally friendly technologies, socially responsible products, and ethical supply chains.

If we are not graced with an instinctive knowledge of how to make our technologized world a safe and balanced ecosystem, we must figure out how to do it. We need more scientific research and more technological restraint. It is probably too much to hope that some great Ecosystem Keeper in the sky will reach down and put right our environmental abuses. It is up to us. It should not be impossibly difficult. Birds—whose intelligence we tend to malign—know not to foul the nest. Shrimps with brains the size of lint particles know it. Algae know it. One-celled microorganisms know it. It is time for us to know it too.

The only truly dependable production technologies are those that are sustainable over the long term. By that very definition, they must avoid erosion, pollution, environmental degradation, and resource waste. Any rational food-production system will emphasize the well-being of the soil-air-water biosphere, the creatures which inhabit it, and the human beings who depend upon it.

It is worse, much worse, than you think. The slowness of climate change is a fairy tale, perhaps as pernicious as the one that says it isn’t happening at all, and comes to us bundled with several others in an anthology of comforting delusions: that global warming is an Arctic saga, unfolding remotely; that it is strictly a matter of sea level and coastlines, not an enveloping crisis sparing no place and leaving no life undeformed; that it is a crisis of the “natural” world, not the human one; that those two are distinct, and that we live today somehow outside or beyond or at the very least defended against nature, not inescapably within and literally overwhelmed by it; that wealth can be a shield against the ravages of warming; that the burning of fossil fuels is the price of continued economic growth; that growth, and the technology it produces, will allow us to engineer our way out of environmental disaster; that there is any analogue to the scale or scope of this threat, in the long span of human history, that might give us confidence in staring it down. None of this is true. But let’s begin with the speed of change. The earth has experienced five mass extinctions before the one we are living through now, each so complete a wiping of the fossil record that it functioned as an evolutionary reset, the planet’s phylogenetic tree first expanding, then collapsing, at intervals, like a lung: 86 percent of all species dead, 450 million years ago; 70 million years later, 75 percent; 125 million years later, 96 percent; 50 million years later, 80 percent; 135 million years after that, 75 percent again. Unless you are a teenager, you probably read in your high school textbooks that these extinctions were the result of asteroids. In fact, all but the one that killed the dinosaurs involved climate change produced by greenhouse gas. The most notorious was 250 million years ago; it began when carbon dioxide warmed the planet by five degrees Celsius, accelerated when that warming triggered the release of methane, another greenhouse gas, and ended with all but a sliver of life on Earth dead. We are currently adding carbon to the atmosphere at a considerably faster rate; by most estimates, at least ten times faster. The rate is one hundred times faster than at any point in human history before the beginning of industrialization. And there is already, right now, fully a third more carbon in the atmosphere than at any point in the last 800,000 years—perhaps in as long as 15 million years. There were no humans then. The oceans were more than a hundred feet higher.

in the heat of unprecedented technological breakthroughs it is easy to think that we are invincible, like gods who would rule the world. But none of us need be reminded that the future of our planet is being held hostage by our own cleverness, with nuclear physics, chemistry, agribusiness, mineral exploration, and bioengineering threatening our biosphere in ways we could never have imagined even twenty years ago.

The chief causes of the environmental destruction that faces us today are not biological, or the product of individual human choice. They are social and historical, rooted in the productive relations, technological imperatives, and historically conditioned demographic trends that characterize the dominant social system. Hence, what is ignored or downplayed in most proposals to remedy the environmental crisis is the most critical challenge of all: the need to transform the major social bases of environmental degradation, and not simply to tinker with its minor technical bases. As long as prevailing social relations remain unquestioned, those who are concerned about what is happening are left with few visible avenues for environmental action other than purely personal commitments to recycling and green shopping, socially untenable choices between jobs and the environment, or broad appeals to corporations, political policy-makers, and the scientific establishment--the very interests most responsible for the current ecological mess.

It is not brains or intelligence that is needed to cope with the problems with Plato and Aristotle and all of their successors to the present have failed to confront. What is needed is a readiness to undervalue the world altogether. This is only possible for a Christian... All technologies and all cultures, ancient and modern, are part of our immediate expanse. There is hope in this diversity since it creates vast new possibilities of detachment and amusement at human gullibility and self-deception. There is no harm in reminding ourselves from time to time that the "Prince of this World" is a great P.R. man, a great salesman of new hardware and software, a great electric engineer, and a great master of the media. It is his master stroke to be not only environmental but invisible for the environmental is invincibly persuasive when ignored.

One emerging view of Homo sapiens among evolutionary biologists is that he has built a trap for himself by clinging to certain orthodoxies in a time of environmental emergency. A belief in cultural progress, for example, or in the propriety of a social animal’s quest for individual material wealth is what has led people into the trap, or so goes the thinking. To cause the trap to implode, to disintegrate, humanity has to learn to navigate using a reckoning fundamentally different from the one it’s long placed its faith in. A promising first step to take in dealing with this trap might be to bring together wisdom keepers from traditions around the world whose philosophies for survival developed around the same uncertainty of a future that Darwin suggested lies embedded in everything biological. Such wisdom keepers would be people who are able to function well in the upheaval of any century. Their faith does not lie solely with pursuing technological innovation as an approach to solving humanity’s most pressing problems. Their solutions lie with a profound change in what humans most value.

A smart city is an intelligent town that provides enormous possibilities for human growth through art, culture, social, architectural, economic, political, environmental, and scientific flowering with the optimal mix of nature, technology, humanity, and arts.

Knowledge is power and at the end of the day, our health, the health of our children, the health of our community, and the health of Mother Earth is our responsibility. Therefore, it is imperative that we understand the human and environmental affects of the products that we buy.

Edmond persuasively described a future where technology had become so inexpensive and ubiquitous that it erased the gap between the haves and the have-nots. A future where environmental technologies provided billions of people with drinking water, nutritious food, and access to clean energy. A future where diseases like Edmond’s cancer were eradicated, thanks to genomic medicine. A future where the awesome power of the Internet was finally harnessed for education, even in the most remote corners of the world. A future where assembly-line robotics would free workers from mind-numbing jobs so they could pursue more rewarding fields that would open up in areas not yet imagined. And, above all, a future in which breakthrough technologies began creating such an abundance of humankind’s critical resources that warring over them would no longer be necessary.

Ours is an age of onrushing turbo-capitalism, wherein the present feels more abbreviated than it used to be – at least for the world's privileged classes who live surrounded by technological time-savers that often compound the sensation of not having enough time. Consequently, one of the most pressing challenges of our age is how to adjust rapidly eroding attention spans to the slow erosions of environmental justice. If, under neoliberalism, the gulf between the enclaved rich and outcast poor has become ever more pronounced, ours is also an era of enclaved time wherein for many speed has become self-justifying, propulsive ethic that renders "uneventful" violence (to those who live remote from its attritional lethality) a weak claimant on our time. The attosecond pace of our age, with its restless technologies of infinite promise and infinite disappointment, prompts us to keep flicking and clicking distractedly in an insatiable –often insensate– quest for quicker sensation".

Many conscientious environmentalists are repelled by the word "abundance," automatically associating it with irresponsible consumerism and plundering of Earth's resources. In the context of grassroots frustration, insensitive enthusing about the potential for energy abundance usually elicits an annoyed retort. "We have to conserve." The authors believe the human family also has to _choose_. The people we speak with at the recycling depot or organic juice bar are for the most part not looking at the _difference_ between harmony-with-nature technologies and exploitative practices such as mountaintop coal mining. "Destructive" was yesterday's technology of choice. As a result, the words "science and technology" are repugnant to many of the people who passionately care about health, peace, justice and the biosphere. Usually these acquaintances haven't heard about the variety of constructive yet powerful clean energy technologies that have the potential to gradually replace oil and nuclear industries if allowed. Wastewater-into-energy technologies could clean up waterways and other variations solve the problem of polluting feedlots and landfills.

If we fail, the planet will grow sterile and your people will die in hunger, thirst and waves of plagues. Our people and the thrm's will die more slowly because the poisons here will render us unable to conceive. The skies will cease to be blue, the land will lose its verdure and the seas, well, the seas will be the first to go. Anything that does survive will be broken, mutant, discontinuous from us and mutually exclusive. It will be the new life of a shattered world, a world for chitinous, crawly things, not one for soft and tender emotion. I hope, child, I have answered your question." Meg said nothing. None of it made sense, but she still felt an urge to deny it, deny it, even though Ekaterina's strange, rolling words carried a ring of truth. Suddenly, the autumn chill cut through all her layers of bundling wraps. She could not stop shivering.

Finally, “industrial society,” to use a genteel euphemism for capitalism, has also become an easy explanation for the environmental ills that afflict our time. But a blissful ignorance clouds the fact that several centuries ago, much of England’s forest land, including Robin Hood’s legendary haunts, was deforested by the crude axes of rural proletarians to produce charcoal for a technologically simple metallurgical economy and to clear land for profitable sheep runs. This occurred long before the Industrial Revolution.

The key to solving problems such as violence, discrimination, inequality, human rights violations, and environmental destruction is to be found not in systems or technology but in recovering empathy.

As far as we can tell, changes in social patterns, the invention of new technologies and the settlement of alien habitats resulted from genetic mutations and environmental pressures more than from cultural initiatives.

As humanity progresses its technology on a global level, the observed degradation of natural processes and growth cycles are the alarm systems that nature uses to alert us that some of this progress is biologically toxic.

TO ANYONE INTERESTED in world history, human societies of East Asia and the Pacific are instructive, because they provide so many examples of how environment molds history. Depending on their geographic homeland, East Asian and Pacific peoples differed in their access to domesticable wild plant and animal species and in their connectedness to other peoples. Again and again, people with access to the prerequisites for food production, and with a location favoring diffusion of technology from elsewhere, replaced peoples lacking these advantages. Again and again, when a single wave of colonists spread out over diverse environments, their descendants developed in separate ways, depending on those environmental differences.

If the technology improves sufficiently, the environmental impact of the wealthiest Copy could end up being less than that of the most ascetic living human. Who’ll have the high moral ground, then? We’ll be the most ecologically sound people on the planet.

According to a 2010 report in the Journal of Environmental Science and Technology, even getting out into nature for five minutes at a stretch is enough to give your self-esteem a substantial upgrade. And know this: walking near water seemed to have the biggest effect.

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

Have you ever seen a rabbit go to a pharmacy, a hospital, or a mental asylum?” he asks rhetorically. “They don’t look for medicine, they heal themselves or die. Humans aren’t so simple; they’ve let technology get in the way of who they really are.” It’s an idea that I’ve thought a lot about, and one that doesn’t always sit comfortably. Yes the modern world has its drawbacks, but nature can also be brutal. So I interrupt the budding diatribe. “But rabbits get eaten by wolves,” I say. Hof doesn’t skip a beat at my interjection. “Yes, they know fight and flight. The wolf chases them and they die. But everything dies one day. It is just that in our case we aren’t eaten by wolves. Instead, without predators, we’re being eaten by cancer, by diabetes, and our own immune systems. There’s no wolf to run from, so our bodies eat themselves.

America’s patriotic song “America the Beautiful” invokes our spacious skies, our amber waves of grain, from sea to shining sea. Actually, that song reverses geographic realities. As in Africa, in the Americas the spread of native crops and domestic animals was slowed by constricted skies and environmental barriers. No waves of native grain ever stretched from the Atlantic to the Pacific coast of North America, from Canada to Patagonia, or from Egypt to South Africa, while amber waves of wheat and barley came to stretch from the Atlantic to the Pacific across the spacious skies of Eurasia. That faster spread of Eurasian agriculture, compared with that of Native American and sub-Saharan African agriculture, played a role (as the next part of this book will show) in the more rapid diffusion of Eurasian writing, metallurgy, technology, and empires.

As technology advances, surly the older generation will feel that they have too much to handle. Young people growing up today, on the other hand, will experience IoT as something natural. The Internet of Things will help us, humans, to a great extent, not least environmentally but also to ensure safety.

The present is a square. The past, accentuated and full of motif. From where we live to the technology we abide, society has regressed to a younger state. Big bright blocky colors phase out the carefully crafted lines straight. The circle is a bit further, already in nature, returning us to our lost origin.

Breakthroughs in information and communications technology are leading to forms of dematerialization unimaginable just a decade ago. Consider smartphones. They require more energy to manufacture and operate than older cell phones. But by obviating the need for separate, physical newspapers, books, magazines, cameras, watches, alarm clocks, GPS systems, maps, letters, calendars, address books, and stereos, they will likely significantly reduce humanity’s use of energy and materials over the next century. Such examples suggest that holding technological progress back could do far more environmental damage than accelerating it.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

Over the years I have read many, many books about the future, my ‘we’re all doomed’ books, as Connie liked to call them. ‘All the books you read are either about how grim the past was or how gruesome the future will be. It might not be that way, Douglas. Things might turn out all right.’ But these were well-researched, plausible studies, their conclusions highly persuasive, and I could become quite voluble on the subject. Take, for instance, the fate of the middle-class, into which Albie and I were born and to which Connie now belongs, albeit with some protest. In book after book I read that the middle-class are doomed. Globalisation and technology have already cut a swathe through previously secure professions, and 3D printing technology will soon wipe out the last of the manufacturing industries. The internet won’t replace those jobs, and what place for the middle-classes if twelve people can run a giant corporation? I’m no communist firebrand, but even the most rabid free-marketeer would concede that market-forces capitalism, instead of spreading wealth and security throughout the population, has grotesquely magnified the gulf between rich and poor, forcing a global workforce into dangerous, unregulated, insecure low-paid labour while rewarding only a tiny elite of businessmen and technocrats. So-called ‘secure’ professions seem less and less so; first it was the miners and the ship- and steel-workers, soon it will be the bank clerks, the librarians, the teachers, the shop-owners, the supermarket check-out staff. The scientists might survive if it’s the right type of science, but where do all the taxi-drivers in the world go when the taxis drive themselves? How do they feed their children or heat their homes and what happens when frustration turns to anger? Throw in terrorism, the seemingly insoluble problem of religious fundamentalism, the rise of the extreme right-wing, under-employed youth and the under-pensioned elderly, fragile and corrupt banking systems, the inadequacy of the health and care systems to cope with vast numbers of the sick and old, the environmental repercussions of unprecedented factory-farming, the battle for finite resources of food, water, gas and oil, the changing course of the Gulf Stream, destruction of the biosphere and the statistical probability of a global pandemic, and there really is no reason why anyone should sleep soundly ever again. By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, overcrowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to barely be remarked upon. Meanwhile, in literally gilded towers miles above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepreneurs look down through bullet-proof windows, accept cocktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

One way or another, I regard it as almost inevitable that either a nuclear confrontation or environmental catastrophe will cripple the Earth at some point in the next 1,000 years which, as geological time goes, is the mere blink of an eye. By then I hope and believe that our ingenious race will have found a way to slip the surly bonds of Earth and will therefore survive the disaster. The same of course may not be possible for the millions of other species that inhabit the Earth, and that will be on our conscience as a race. I think we are acting with reckless indifference to our future on planet Earth. At the moment, we have nowhere else to go, but in the long run the human race shouldn’t have all its eggs in one basket, or on one planet. I just hope we can avoid dropping the basket before we learn how to escape from Earth. But we are, by nature, explorers. Motivated by curiosity. This is a uniquely human quality. It is this driven curiosity that sent explorers to prove the Earth is not flat and it is the same instinct that sends us to the stars at the speed of thought, urging us to go there in reality. And whenever we make a great new leap, such as the Moon landings, we elevate humanity, bring people and nations together, usher in new discoveries and new technologies. To leave Earth demands a concerted global approach—everyone should join in. We need to rekindle the excitement of the early days of space travel in the 1960s. The technology is almost within our grasp. It is time to explore other solar systems. Spreading out may be the only thing that saves us from ourselves. I am convinced that humans need to leave Earth. If we stay, we risk being annihilated.

Honesty requires that we each recognize the need to limit procreation, consumption, and waste, but equally we must radically reduce our expectations that machines will do our work for us or that therapists can make us learned or healthy. The only solution to the environmental crisis is the shared insight of people that they would be happier if they could work together and care for each other. Such an inversion of the current world view requires intellectual courage for it exposes us to the unenlightened yet painful criticism of being not only anti-people and against economic progress, but equally against liberal education and scientific and technological advance. We must face the fact that the imbalance between man and the environment is just one of several mutually reinforcing stresses, each distorting the balance of life in a different dimension. In this view, overpopulation is the result of a distortion in the balance of learning, dependence on affluence is the result of a radical monopoly of institutional over personal values, and faulty technology is inexorably consequent upon a transformation of means into ends

The fact that mean measures of environmental quality are improving does not mean that everything is ok. That the environment got better by itself or that we can just sit back and relax for the cleaner environment that we enjoy today, we must thank the arguments, activism, legislation, regulation, treaties and technological ingenuity of the people who sought to improve it in the past.

I believe it is critically important for all Westerners to realize that the idea of the earth not being alive is a new idea. Even today, that view is far from universal and may represent a minority viewpoint, advocated mainly by people who live in Western technological cultures. Failing to see the planet as alive, they have become free of moral and ethical constraints, and have benefited from exploiting resources at the earth's expense. But if the majority of people in the United States, Western Europe, and the Soviet Union are comfortable regarding the earth as a huge, dead rock, this is emphatically not true of those Indians and aboriginal peoples throughout the world who continue to live as they have for thousands of years, in direct relationship to the planet.

Millions of people across the world live in a state of acute environmental crises caused by the lack of access to safe and usable water resources, because of natural disasters, socio-economic conditions, wars and conflicts. At Green the Gene, we are developing extremely simple yet highly technology and data intensive solutions tailored to address extremely specific problems faced by communities.

....To have made up your mind from the beginning that everything people do is spoiled and bad and ugly. Really, I can't separate it from someone who believes in original sin. It's the new doctrine of original sin, environmentalism: the sins of the technological revolutions shall be visited upon the children until the nth generation. You believe the worst, so you never have to be disappointed. It's so cowardly, really.

Humanity faces vast environmental challenges in the coming years; yet to suggest that they are unconquerable would be to place too little faith in the ability of people, both as individuals and as groups, to understand the world and respond to it effectively. Great change is coming; I hope and believe that people can take the initiative to enact change on a global scale, rather than becoming the victims of global change.

The pioneers and their new Indian partners amply displayed the American penchant for technological prowess, developing shore-to-shore windlasses and flatboat ferries to cross the rivers, innovations as vital to the country’s progress as the steam engine and the telegraph. America’s default toward massive waste and environmental havoc was also, and hilariously, perfected along the trail. Scammed by the merchants of Independence and St. Joe into overloading their wagons, the pioneers jettisoned thousands of tons of excess gear, food, and even pianos along the ruts, turning vast riverfront regions of the West into America’s first and largest Superfund sites. On issue after issue—disease, religious strife, the fierce competition for water—the trail served as an incubator for conflicts that would continue to reverberate through American culture until our own day.

The reality is that the major environmental problems we face today - of which climate change is only one - cannot be solved by means of technological or market-based solutions while keeping existing social relations intact. Rather, what is needed most is a transformation in social relations: in community, culture, and economy, in how we relate to each other as human beings, and how we relate to the planet. What is needed, in other words, is an ecological revolution.

Perhaps the most visionary of emerging recommender systems is Google’s patented environment-based recommender system. The tech behemoth has patented "advertising based on environmental conditions," which draws on environmental factors such as temperature and humidity collected through device sensors. In addition to climatic factors, the technology is said to gather light, sound, and air composition and translates this information into criteria for what ads to serve users.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

Two million years ago, genetic mutations resulted in the appearance of a new human species called Homo erectus. Its emergence was accompanied by the development of a new stone tool technology, now recognised as a defining feature of this species. As long as Homo erectus did not undergo further genetic alterations, its stone tools remained roughly the same – for close to 2 million years! In contrast, ever since the Cognitive Revolution, Sapiens have been able to change their behaviour quickly, transmitting new behaviours to future generations without any need of genetic or environmental change.

The organic and inorganic structures supporting human life are changing. Breathtaking technological developments, coupled with rapid advances in medicine, supported a dramatic explosion in the human population worldwide. Increases in human population placed pressure upon the habitat. Lack of foresight and commercial ogres fused to a consumptive consumer mentality fostered a radical reduction in habitat for other creatures and spawned a predictable environmental crisis. Commercial enterprises nimbly renamed the “environmental crisis” the “energy crisis,” effectively downplaying the dramatic cost inflicted upon the ecosystem in the name of preserving cheap energy sources for Americans. We live on the brink of impending disaster. Nonetheless, we must carry on. It is humankind’s greatest challenge to place our self-gratification in check in order to ensure that our species and other creatures survive the violent onslaught raging against the ecosystem. Despite the rapid expansion of new technology, which alters how human beings live and communicate with each other, the fundamental challenge of humanity remains consistent. Every generation must address how to live a purposeful life, one filled with joy and contentment.

For many reasons, it’s time to retire the morality play in which modern humans are a vile race of despoilers and plunderers who will hasten the apocalypse unless they undo the Industrial Revolution, renounce technology, and return to ascetic harmony with nature. Instead, we can treat environmental protection as a problem to be solved: how can people live safe, comfortable, and stimulating lives with the least possible pollution and loss of natural habitats? Far from licensing complacency, our progress so far at solving the problem emboldens us to strive for more. It also points to the forces that pushed this progress along.

They listened to the last enchantments of the Middle Ages, heard the horns of Elfland, and made designs on the culture that our own age is only beginning fully to appreciate. They were philologists and philomyths: lovers of logos (the ordering power of words) and mythos (the regenerative power of story), with a nostalgia for things medieval and archaic and a distrust of technological innovation that never decayed into the merely antiquarian. Out of the texts they studied and the tales they read, they forged new ways to convey old themes—sin and salvation, despair and hope, friendship and loss, fate and free will—in a time of war, environmental degradation, and social change.

The widening gap between technology and human needs can only be filled by ethics. We have seen in the last thirty years many examples of the power of ethics. The worldwide environmental movement, basing its power on ethical persuasion, has scored many victories over industrial wealth and technological arrogance. The most spectacular victory of the environmentalists was the downfall of the nuclear industry in the United States and many other countries, first in the domain of nuclear power and more recently in the domain of weapons. It was the environmental movement that closed down factories for making nuclear weapons in the United States, from plutonium-producing Hanford to warhead-producing Rocky Flats. Ethics can be a force more powerful than politics and economics.

Like all demonstrations of progress, reports on the improving state of the environment are often met with a combination of anger and illogic. The fact that many measures of environmental quality are improving does not mean that everything is OK, that the environment got better by itself, or that we can just sit back and relax. For the cleaner environment we enjoy today we must thank the arguments, activism, legislation, regulations, treaties, and technological ingenuity of the people who sought to improve it in the past.35 We’ll need more of each to sustain the progress we’ve made, prevent reversals (particularly under the Trump presidency), and extend it to the wicked problems that still face us, such as the health of the oceans and, as we shall see, atmospheric greenhouse gases.

I have found it frustrating at times that so few people know what the space program does and, as a result, are unaware that they benefit from it. Many people object to “wasting money in space” yet have no idea how much is actually spent on space exploration. The CSA’s budget, for instance, is less than the amount Canadians spend on Halloween candy every year, and most of it goes toward things like developing telecommunications satellites and radar systems to provide data for weather and air quality forecasts, environmental monitoring and climate change studies. Similarly, NASA’s budget is not spent in space but right here on Earth, where it’s invested in American businesses and universities, and where it also pays dividends, creating new jobs, new technologies and even whole new industries. The

Two predominant strategies characterize reactions to the unfolding environmental and social breakdowns evident in climate change, political paralysis and corruption, spreading poverty, and the failures of mainstream institutions of education, health care, government, and business: “muddling through” and “fighting back.” Muddling through is the strategy that characterizes most of us in the rich northern countries. It embraces a combination of working to preserve the status quo combined with an almost hypnotic fascination with wondrous new technologies that, so the belief goes, will solve our problems. Fighting back, as is evident in the vocal protests of millions of people around the world opposed to the “Washington consensus” view of globalization, combines a longing for an earlier social and moral order with anger at having lost control over our future.

The Soviets were not 50% right, they were entirely wrong. They weren’t quantitatively wrong about the amount of variance due to the environment, they were qualitatively wrong about what environmental manipulations could do in the face of built-in universal human machinery. Having said this, though, I now feel no particular impulse to vote Republican. Also, it’s quite possible that someday you could create perfectly unselfish people… if you used sufficiently advanced neurosurgery, drugs, and/or brain-computer interfaces to engineer their brains into a new state that no current human brain occupies. Whether or not this is in fact possible isn’t something that ideology gets to decide. The reasoning errors of past communists can’t prohibit any particular future technological advance from being possible or practical. Having said that, I feel no particular impulse to turn “liberal.

the old broad-gauged, integrative “natural history” began to fragment into specializations. History increasingly began an archival pursuit, carried on by urban scholars; there was less and less dirt on it. Recently, however, that drift toward an unnatural history has run up against a few hard facts: dwindling energy supplies, population pressures on available food, the limits and costs of technology. A growing number of scholars, consequently, have begun to talk about something called “environmental history” … the new history will re-create, though in a more sophisticated form, the old parson-naturalists synthesis. It will, that is, seek to combine once again natural science and history … into a major intellectual enterprise that will alter considerably our understanding of historical processes. What the inquiry involves … is the development of an ecological perspective on history.

Whole Earth Discipline carries on something that began in 1968, when I founded the Whole Earth Catalog. I stayed with the Catalog as editor and publisher until 1984, adding a magazine called CoEvolution Quarterly along the way. The Whole Earth publications were compendia of environmentalist tools and skills (along with much else) and explicitly purveyed a biological way of understanding. Peter Warshall wrote and reviewed about watersheds, soil, and ecology. Richard Nilsen and Rosemary Menninger covered organic farming and community gardens. J. Baldwin was an impeccable source on “appropriate technology”—solar, wind, insulation, bicycles. Lloyd Kahn wrote about handmade houses. We promoted bioregionalism, restoration, and “reinhabitation” of one’s natural environment. There’s now an insightful book about all that by Andrew Kirk—Counterculture Green: The Whole Earth Catalog and American Environmentalism (2007).

A third objection is that Easter Islanders surely wouldn’t have been so foolish as to cut down all their trees, when the consequences would have been so obvious to them. As Catherine Orliac expressed it, “Why destroy a forest that one needs for his [i.e., the Easter Islanders’] material and spiritual survival?” This is indeed a key question, one that has nagged not only Catherine Orliac but also my University of California students, me, and everyone else who has wondered about self-inflicted environmental damage. I have often asked myself, “What did the Easter Islander who cut down the last palm tree say while he was doing it?” Like modern loggers, did he shout “Jobs, not trees!”? Or: “Technology will solve our problems, never fear, we’ll find a substitute for wood”? Or: “We don’t have proof that there aren’t palms somewhere else on Easter, we need more research, your proposed ban on logging is premature and driven by fear-mongering”? Similar questions arise for every society that has inadvertently damaged its environment.

The point is, you must show them how to live and not just teach them theory while contradicting yourself in practice, because cynicism, hypocrisy and insincerity are adult character traits that children have no way of appreciating. Children learn by imitating our behavior, and if it contradicts our thinking then at best they learn to simply ignore what we say and at worst become troubled by it. Suppose you teach them about the environmental devastation they will witness during their lives, and explain to them that it is being caused by burning fossil fuels, and that during their lives fossil fuels will disappear altogether with nothing to replace them … while continuing to burn hundreds of gallons of heating oil to heat an oversized house, driving all over creation in an oversized vehicle, jetting off to the tropics on brief winter holidays and going on shopping sprees to buy on a whim things you don’t need. Then what you would be teaching them is that you can’t be trusted. And this doesn’t help them; instead, it damages their spirit. It is better to have an ignorant fool for a parent than a well-informed hypocrite because being a fool is not a moral failing. Fools deserve pity and mercy; hypocrites—neither.

Everything in Nature ran according to its own nature; the running of grass was in its growing, the running of rivers their flowing, granite bubbled up, cooled, compressed and crumbled, birds lived, flew, sang and died, everything did what it needed to do, each simultaneously running its own race, each by living according to its own nature together, never leaving any other part of the universe behind. The world’s Holy things raced constantly together, not to win anything over the next, but to keep the entire surging diverse motion of the living world from grinding to a halt, which is why there is no end to that race; no finish line. That would be oblivion to all. For the Indigenous Souls of all people who can still remember how to be real cultures, life is a race to be elegantly run, not a race to be competitively won. It cannot be won; it is the gift of the world’s diverse beautiful motion that must be maintained. Because human life has been give the gift of our elegant motion, whether we limp, roll, crawl, stroll, or fly, it is an obligation to engender that elegance of motion in our daily lives in service of maintaining life by moving and living as beautifully as we can. All else has, to me, the familiar taste of that domineering warlike harshness that daily tries to cover its tracks in order to camouflage the deep ruts of some old, sick, grinding, ungainly need to flee away from the elegance of our original Indigenous human souls. Our attempt to avariciously conquer or win a place where there are no problems, whether it be Heaven or a “New Democracy,” never mind if it is spiritually ugly and immorally “won” and taken from someone who is already there, has made a citifying world of people who, unconscious of it, have become our own ogreish problem to ourselves, our future, and the world. This is a problem that we cannot continue to attempt to competitively outrun by more and more effectively designed technological approaches to speed away from the past, for the specter of our own earth-wasting reality runs grinning competitively right alongside us. By developing even more effective and entertaining methods of escape that only burn up the earth, the air, animals, plants, and the deeper substance of what it should mean to be human, by competing to get ahead, we have created a brakeless competition that has outrun our innate beauty and marked out a very definite and imminent “finish” line. Living in and on a sphere, we cannot really outrun ourselves anyway. Therefore, I say, the entire devastating and hideous state of the world and its constant wounding and wrecking of the wild, beautiful, natural, viable and small, only to keep alive an untenable cultural proceedance is truly a spiritual sickness, one that will not be cured by the efficient use of the same thinking that maintains the sickness. Nor can this overly expensive, highly funded illness be symptomatically kept at bay any longer by yet more political, environmental, or social programs. We must as individuals and communities take the time necessary to learn how to indigenously remember what a sane, original existence for a viable people might look like. Though there are marvellous things and amazing people doing them, both seen and unseen, these do not resemble in any way the general trend of what is going on now. To begin remembering our Indigenous belonging on the Earth back to life we must metabolize as individuals the grief of recognition of our lost directions, digest it into a valuable spiritual compost that allows us to learn to stay put without outrunning our strange past, and get small, unarmed, brave, and beautiful. By trying to feed the Holy in Nature the fruit of beauty from the tree of memory of our Indigenous Souls, grown in the composted failures of our past need to conquer, watered by the tears of cultural grief, we might become ancestors worth descending from and possibly grow a place of hope for a time beyond our own.

Imagine an alternate universe in which people don’t have words for different forms of transportation—only the collective noun “vehicle.” They use that word to refer to cars, buses, bikes, spacecraft, and all other ways of getting from place A to place B. Conversations in this world are confusing. There are furious debates about whether or not vehicles are environmentally friendly, even though no one realizes that one side of the debate is talking about bikes and the other side is talking about trucks. There is a breakthrough in rocketry, but the media focuses on how vehicles have gotten faster—so people call their car dealer (oops, vehicle dealer) to ask when faster models will be available. Meanwhile, fraudsters have capitalized on the fact that consumers don’t know what to believe when it comes to vehicle technology, so scams are rampant in the vehicle sector. Now replace the word “vehicle” with “artificial intelligence,” and we have a pretty good description of the world we live in. Artificial intelligence, AI for short, is an umbrella term for a set of loosely related technologies. ChatGPT has little in common with, say, software that banks use to evaluate loan applicants. Both are referred to as AI, but in all the ways that matter—how they work, what they’re used for and by whom, and how they fail—they couldn’t be more different.

(1) Throughout history, war has often been a leading stimulant of technological innovation. For instance, the enormous investments made in nuclear weapons during World War II and in airplanes and trucks during World War I launched whole new fields of technology. But wars can also deal devastating setbacks to technological development. (2) Strong centralized government boosted technology in late-19th-century Germany and Japan, and crushed it in China after A.D. 1500. (3) Many northern Europeans assume that technology thrives in a rigorous climate where survival is impossible without technology, and withers in a benign climate where clothing is unnecessary and bananas supposedly fall off the trees. An opposite view is that benign environments leave people free from the constant struggle for existence, free to devote themselves to innovation. (4) There has also been debate over whether technology is stimulated by abundance or by scarcity of environmental resources. Abundant resources might stimulate the development of inventions utilizing those resources, such as water mill technology in rainy northern Europe, with its many rivers—but why didn’t water mill technology progress more rapidly in even rainier New Guinea? The destruction of Britain’s forests has been suggested as the reason behind its early lead in developing coal technology, but why didn’t deforestation have the same effect in China? This

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

Reading the transcript now, a decade later, I’m struck by how calm and cogent I sound. Maybe I’m surprised because the transcript doesn’t register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn’t fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn’t have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn’t like paying higher taxes—especially when it was to prepare for problems that hadn’t happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who’d done Big Oil’s bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they’d be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn’t have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn’t going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster,

of the Deep Southern oligarchy has been consistent for over four centuries: to control and maintain a one-party state with a colonial-style economy based on large-scale agriculture and the extraction of primary resources by a compliant, poorly educated, low-wage workforce with as few labor, workplace safety, health care, and environmental regulations as possible. On being compelled by force of arms to give up their slave workforce, Deep Southerners developed caste and sharecropper systems to meet their labor needs, as well as a system of poll taxes and literacy tests to keep former slaves and white rabble out of the political process. When these systems were challenged by African Americans and the federal government, they rallied poor whites in their nation, in Tidewater, and in Appalachia to their cause through fearmongering: The races would mix. Daughters would be defiled. Yankees would take away their guns and Bibles and convert their children to secular humanism, environmentalism, communism, and homosexuality. Their political hirelings discussed criminalizing abortion, protecting the flag from flag burners, stopping illegal immigration, and scaling back government spending when on the campaign trail; once in office, they focused on cutting taxes for the wealthy, funneling massive subsidies to the oligarchs’ agribusinesses and oil companies, eliminating labor and environmental regulations, creating “guest worker” programs to secure cheap farm labor from the developing world, and poaching manufacturing jobs from higher-wage unionized industries in Yankeedom, New Netherland, or the Midlands. It’s a strategy financial analyst Stephen Cummings has likened to “a high-technology version of the plantation economy of the Old South,” with the working and middle classes playing the role of sharecroppers.[1] For the oligarchs the greatest challenge has been getting Greater Appalachia into their coalition and keeping it there. Appalachia has relatively few African

Beauty Junkies is the title of a recent book by New York Times writer Alex Kuczynski, “a self-confessed recovering addict of cosmetic surgery.” And, withour technological prowess, we succeed in creating fresh addictions. Some psychologists now describe a new clinical pathology — Internet sex addiction disorder. Physicians and psychologists may not be all that effective in treating addictions, but we’re expert at coming up with fresh names and categories. A recent study at Stanford University School of Medicine found that about 5.5 per cent of men and 6 per cent of women appear to be addicted shoppers. The lead researcher, Dr. Lorrin Koran, suggested that compulsive buying be recognized as a unique illness listed under its own heading in the Diagnostic and Statistical Manual of Mental Disorders, the official psychiatric catalogue. Sufferers of this “new” disorder are afflicted by “an irresistible, intrusive and senseless impulse” to purchase objects they do not need. I don’t scoff at the harm done by shopping addiction — I’m in no position to do that — and I agree that Dr. Koran accurately describes the potential consequences of compulsive buying: “serious psychological, financial and family problems, including depression, overwhelming debt and the breakup of relationships.” But it’s clearly not a distinct entity — only another manifestation of addiction tendencies that run through our culture, and of the fundamental addiction process that varies only in its targets, not its basic characteristics. In his 2006 State of the Union address, President George W. Bush identified another item of addiction. “Here we have a serious problem,” he said. “America is addicted to oil.” Coming from a man who throughout his financial and political career has had the closest possible ties to the oil industry. The long-term ill effects of our society’s addiction, if not to oil then to the amenities and luxuries that oil makes possible, are obvious. They range from environmental destruction, climate change and the toxic effects of pollution on human health to the many wars that the need for oil, or the attachment to oil wealth, has triggered. Consider how much greater a price has been exacted by this socially sanctioned addiction than by the drug addiction for which Ralph and his peers have been declared outcasts. And oil is only one example among many: consider soul-, body-or Nature-destroying addictions to consumer goods, fast food, sugar cereals, television programs and glossy publications devoted to celebrity gossip—only a few examples of what American writer Kevin Baker calls “the growth industries that have grown out of gambling and hedonism.

YouTube: Dr. Samuel T. Francis — “Equality Unmasked" (American Renaissance Conference, 1996) In the second place, understanding egalitarianism as the ideology of the system and the elites that run it ought to alter our view of how the system and its elites actually operate. Most elites in history have always had a vested interest in preserving the societies they rule and that is why most elites have been conservative. ... But the elite that has come to power in the United States in the Western World in this century actually has a vested interest in managing and manipulating social change--the destruction of the society it rules. Political analyst Kevin Phillips pointed this out in his 1975 book "Mediacracy," which is a study of the emergence of what he calls the new knowledge elite, the members of which approach society from a new vantage point. Change does not threaten the affluent intelligentsia of the postindustrial society the way it threatened the land owners and industrialists of the New Deal. On the contrary, change is as essential to the knowledge sector as inventory turnover is to a merchant or a manufacturer. Change keeps up demand for the product: research, news, theory and technology. Post industrialism, a knowledge elite and accelerated social change appear to go hand in hand. The new knowledge elite does not preserve and protect existing traditions and institutions. On the contrary, far more than previous new classes, the knowledge elite has sought to modify or replace traditional institutions with new relationships and power centers. Egalitarianism and environmentalism serve this need to manage social change perfectly. Traditional institutions can be depicted not only as unequal and oppressive, but also as pathological, requiring the social and economic therapy that only the knowledge elite is skilled enough to design and apply. The interests of the knowledge elite in managing social change happen to be entirely consistent, not only with the agendas of the hard left, but also with the grievances and demands of various racial and ethnic groups that view racism and prejudice as obstacles to their own advancement. So that what we see as an alliance between the new elites and organized racial and ethnic minorities to undermine and displace the traditional institutions and beliefs of white, Euro-american society, which just happen to the power centers of older elites based on wealth, land and status. This process of displacement or dispossession is always described as progressive, liberating or diversifying, when in fact it merely helps consolidate the dominance of a new class and weaken the power and interests of its rivals.

It might sound dramatic to say the planet could be heading for a breakdown. But we do know beyond doubt that in all kinds of ways – technologically, environmentally, politically – the world is changing. And fast. So we need, more than ever, to know how to edit the world, so it can never break us down.

The Environmental Movement’s Retreat from Advocating U.S. Population Stabilization (1970–1998): A First Draft of History by Roy Beck and Leon Kolankiewicz Having much in common with the emerging Green parties of Europe (social justice, peace, and ecology), the new “greens” of America joined with the wilderness preservationists and resource conservationists as the modern environmental movement was born in the 1960s. But the New Left greens held opposite views on population from those of most preservationists and conservationists. In his influential 1971 book “The Closing Circle” and elsewhere, Barry Commoner minimized the role of population as a cause of environmental problems. Commoner said the problems attributed to population growth were actually caused by unfair distribution of resources and by profitable technologies. Environmental degradation could be rectified by changing economic systems.

Globally, there is hardly an economic, security, technological, environmental, or health-related challenge that any country can better address alone than through a joint effort with neighbors.

Energy transitions are not new. They have been going on for a long time and unfold over time. Previous energy transitions have primarily been driven by technology, economics, environmental considerations, and convenience and ease. The current one has politics, policy, and activism more mixed in.

Since the 19th century, medicine has focused on specific disease states by linking collections of signs and symptoms to single organs.... Systems biology and its offspring, sometimes called Network Medicine, takes a more wholistic approach, looking at all the diverse genetic, metabolic, and environmental factors that contribute to clinical disease. Equally important, it looks at the preclinical manifestations of pathology. The current focus of medicine is much like the focus that an auto mechanic takes to repair a car. The diagnostic process isolates a broken part and repairs or replaces it.... Although this strategy has saved countless lives and reduced pain and suffering, it nevertheless treats the disease and not the patient, with all their unique habits, lifestyle mistakes, environmental exposures, psychosocial interactions, and genetic predispositions.

That MMS wasn’t fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn’t have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn’t like paying higher taxes—especially when it was to prepare for problems that hadn’t happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who’d done Big Oil’s bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they’d be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures.

Your Trusted Source for High-Quality GC Sheets in Dindigul When it comes to sourcing top-notch GC sheets in Dindigul, one name stands out prominently - Shree Sivabalaaji Steels. Renowned for its commitment to quality and excellence, this company has established itself as a reliable supplier of galvanized corrugated (GC) sheets, catering to various industries and construction needs. At Shree Sivabalaaji Steels, quality is the cornerstone of their operations. They understand the significance of using superior-grade materials for construction and industrial purposes. GC sheets offered by the company are manufactured using advanced technology, ensuring durability, strength, and resistance to environmental factors. This ensures that the sheets maintain their integrity over time, even in harsh conditions. Variety is another feather in Shree Sivabalaaji Steels' cap. The company provides a wide range of GC sheet options to meet the diverse needs of its customers. Whether you require sheets of different thicknesses, sizes, or coatings, they have it all. This extensive selection empowers customers to choose the perfect GC sheets that align with their project requirements. One of the factors that set Shree Sivabalaaji Steels apart is their unwavering commitment to customer satisfaction. Their team of experienced professionals is always ready to assist clients in selecting the right type of GC sheets based on their specific needs. Whether it's for roofing, wall cladding, or any other application, customers can rely on their expertise to make informed decisions. Time efficiency and punctuality are the driving forces behind Shree Sivabalaaji Steels' operations. They understand that in the construction industry, timely delivery is of the essence. The company has implemented streamlined processes to ensure that customers receive their GC sheet orders on schedule, minimizing project delays and interruptions. Environmental consciousness is a key aspect of Shree Sivabalaaji Steels' philosophy. They recognize their responsibility towards sustainable practices and offer GC sheets that are manufactured using eco-friendly processes. This not only reflects their commitment to the environment but also resonates with customers who prioritize green building materials. Competitive pricing is yet another advantage that customers enjoy when partnering with Shree Sivabalaaji Steels. Despite offering high-quality GC sheets, the company maintains a pricing strategy that remains accessible and competitive. This affordability, coupled with the quality of their products, makes them a preferred choice among contractors, builders, and industries. In conclusion, for those seeking top-grade GC sheets in Dindigul, Shree Sivabalaaji Steels emerges as a reliable and customer-centric option. With their focus on quality, variety, expertise, punctuality, sustainability, and affordability, they have rightfully earned their reputation as a go-to supplier for GC sheets in the region. When you choose Shree Sivabalaaji Steels, you're not just purchasing construction materials; you're investing in a partnership that prioritizes your project's success.

Alone, however, the social affirmation and commitment generated as work group decisions were processed are insufficient to explain the normalization of deviance. The culture of production and structural secrecy were environmental and organizational contingencies that caused the work group culture to persist.

Unlike our ancient ancestors, we live in a world that is slowly but surely being poisoned by technology, industry and human encroachment on the natural world. [...] As industry and technology systematically destroy the air we breathe, the water we drink, and the food we eat, out health problems ahve increased dramatically. While modern medical science has virtually eliminated the virulent diseases that threatened the lives of our ancestors (smallpox, diptheria, polio, typhoid fever), a different kind of disease process is gradually destroying the body's ability to protect and heal itself.

includes such things as the current and prospective regulatory climate; the state of labor, supplier, and customer relations; the potential impact of changes in technology; competitive strengths and vulnerabilities; pricing power; scalability; environmental issues; and, notably, the presence of hidden exposures. (Charlie

Even in its first year, our “clean energy moonshot” had begun to invigorate the economy, generate jobs, trigger a surge in solar- and wind-power generation, as well as a leap in energy efficiency, and mobilize an arsenal of new technologies to help combat climate change. I delivered speeches across the country, explaining the significance of all this. “It’s working!” I wanted to shout. But environmental activists and clean energy companies aside, no one seemed to care.

Here’s how it worked: The federal government would cap the amount of greenhouse gas companies could emit, leaving it up to each company to figure out how to hit those targets. Companies exceeding their limit would pay a penalty. Companies that stayed below their limit could sell their unused pollution “credits” to less-efficient businesses. By setting a price on pollution and creating a market for environmentally friendly behavior, a cap-and-trade approach gave corporations an incentive to develop and adopt the latest green technologies; and with each technological advance, the government could lower the caps even further, encouraging a steady and virtuous cycle of innovation.

Giants in Jeans Sonnet 30 Earth and Mars, what is the difference, Mars is barren, Earth isn't much behind! Mars is barren for there's no advanced species, Earth is made barren by its native intelligent kind. We haven't yet learnt to take care of Earth, Yet we are now headed for Mars as colonizer. With the money it'll take to get to Mars, We can literally end world hunger. Mark you, I am not against space exploration, But there's what I call existential priority. I guess robots who vacation at high altitude, Are least likely to fathom what’s humanity. Advancement that ignores human suffering, After a brief flight, eventually brings universal ruin.

Let us review three cases from widely separated locations in the world. A Tungus shaman in Siberia agrees to the request of tribal hunters to locate game during a poor hunting season. Using a drumming technique, he enters an ASC and provides information to help his hunters. The Western interpretation—if it accepts at all the validity of this kind of information—would be that the shaman calculates the behavior of the game according to weather and well-known environmental conditions. In other words, his is information based on cognitive processing of sensory data. The explanation of the shaman himself is different: Guidance has been provided by forest spirits. On another continent, hunters of the Kalahari !Kung tribe leave the settlement to hunt for a period that may last anywhere from two days to two weeks. The tribe’s timely preparation for the return of successful hunters is necessary for processing the game. The people left behind make the appropriate steps long before the hunters’ reappearance. Their foreknowledge of the hunters’ return could be explained rationally by attributing it to a messenger sent ahead or the use of tam-tam drums or smoke signals. The tribesmen report, however, that it is the spirit of ancestors who informs them when the hunters will return. Next, we move to the Amazon basin. The Shuar shaman is facing a new disease in the community. An herbal remedy is sought by adding leaves of a candidate plant into the hallucinogenic beverage ayahuasca, a sacrament indigenous to the Upper Amazon region. The shaman drinks it and, upon return to ordinary consciousness, decides the usefulness of the plant in question. Is his decision based on accumulation of ethnobotanical knowledge of several generations in combination with trial and error? The headhunter Shuar are not likely to be merciful to an ineffective medicine man, and his techniques must be working. As Luis Eduardo Luna explained to me, according to ayahuasqueros, the spirit of a new plant reveals itself with the help of the spirits associated with the ayahuasca. Sometimes, they also tell which plant to use next. We can point to the following contradiction: Healers from different cultures are unequivocal in their interpretation of the source of knowledge, whereas rational thinkers use diverging, unsystematic explanations. Which side should be slashed with Occam’s razor? Also called the “principle of parsimony,” Occam’s razor is usually interpreted to mean something like “Do not multiply hypotheses unnecessarily” or “Do not posit pluralities unnecessarily when generating explanatory models.” The principle of parsimony is used frequently by philosophers of science in an effort to establish criteria for choosing from theories with equal explanatory power. At first glance it is the “primitives” who multiply causes unnecessarily by referring to the supernatural. Yet Occam’s razor may be applied easily to the rational view, if those arguments are less parsimonious.

By the end of the cold war, the prospect of nuclear winter had clouded every corner of our pop culture and psychology - a pervasive nightmare that the human experiment might be brought to an end by two jousting sets of proud, rivalrist tacticians. Just a few sets of twitchy hands hovering over the planet's self-destruct buttons. The threat of climate change is more dramatic still, and ultimately more democratic, with responsibility shared by each of us even as we shiver in fear of it. And yet we have processed that threat only in parts, typically not concretely or explicitly, displacing certain anxieties and inventing others, choosing to ignore the bleakest features of our possible future and letting our political fatalism and technological faith blur as though we've gone cross-eyed into a remarkably familiar consumer fantasy: that someone else will fix the problem for us - at no cost. Those more panicked are often hardly less complacent, living instead through climate fatalism as though it were climate optimism. Over the last few years, as the planet's own environmental rhythms seem to grow more fatalistic, skeptics have found themselves arguing not that climate change isn't happening, since extreme weather has made that undeniable, but that it's causes are unclear. Suggesting that the changes we are seeing are the result of natural cycles rather than human activities and interventions. It is a very strange argument. If the planet is warming at a terrifying pace and on a horrifying scale it should transparently concern us more, rather than less, that the warming is beyond our control, possibly even our comprehension. That we know global warming is our doing should be a comfort, not a cause for despair, however incomprehensibly large and complicated we find the processes that have brought it into being. That we know we are, ourselves, responsible for all it's punishing effects should be empowering, and not just perversely. Global warming is after all a human invention and the flip-side of our real time guilt is that we remain in command. No matter how out of control the climate system seems; with it's roiling typhones, unprecedented famines and heat waves, refugee crises and climate conflicts; we are all it's authors and still writing. Some, like our oil companies and their political patrons are more prolific authors than others. But the burden of responsibility is too great to be shouldered by a few however comforting it is to think all that is needed is for a few villians to fall. Each of us imposes some suffering on our future selves every time we flip on a light switch, buy a plane ticket, or fail to vote. Now we all share the responsibility to write the next act.

§417. The purpose of science is to be turned into technology, and the purpose of technology is to be used in the construction of the Overman. Any purpose other than this is false, at worst a challenge to our culture (since the Overman IS culture: its last and highest achievement), at best a mere misunderstanding. As for "pure science", this is as much of an absurdity as pure spirit: things we can't influence we have no interest in. And it is only because we can influence everything (because flux: either we can influence everything or nothing, since in a universe of flux changing one thing changes everything) that we are interested in everything. So if we help African children, it is only with a view to turning them into scientists and engineers to help construct the Overman. If we support the arts, we do so to inspire the Overman and help him to relax, or to use failed artists as waiters to serve the Overman his meals. Or McDonalds: to feed the subhumans who clean the toilets in the labs where the scientists and engineers are working on the Overman. Everything can be reduced to this. Every other conception of purpose is folly. Everything going the opposite way, e.g. environmentalism, artfaggotry, religions other than Overman worship, and so on, are threats to be suppressed, or better yet to be reinterpreted as opportunities for the Overman to challenge himself and exercise his powers. Only as intellectual exercises for the Overman are all these forms of decay justified, but once their workings have been fully grasped, as they will be by the time the present work is over, they are nothing but nuisances that serve no useful purpose and must be minimized or, if possible, completely eliminated.

Which company is best for using construction Project work? The Shree Siva Balaaji Steels project is a significant endeavor that encompasses the establishment and operation of a modern and advanced steel manufacturing facility. This project represents a fusion of innovation, cutting-edge technology, and industrial expertise, aimed at delivering high-quality steel products to meet the growing demands of various sectors. Key Features: State-of-the-Art Manufacturing Plant: The project involves the construction and operation of a state-of-the-art manufacturing plant equipped with the latest machinery, automation systems, and environmentally friendly processes. This allows for efficient production and reduced environmental impact. Diverse Product Range: Shree Siva Balaaji Steels aims to offer a diverse range of steel products to cater to different industries such as construction, automotive, infrastructure, and manufacturing. This versatility enables the company to meet the varying needs of clients and partners. Quality Assurance: A cornerstone of the project is its commitment to delivering high-quality steel products. The facility adheres to strict quality control measures and follows international standards to ensure that the end products are durable, reliable, and meet or exceed industry specifications. Sustainability Focus: The project places a strong emphasis on sustainability and environmentally conscious practices. Energy-efficient processes, recycling initiatives, and waste reduction strategies are integrated into the manufacturing process to minimize the ecological footprint. Employment Opportunities: Shree Siva Balaaji Steels contributes to local economies by creating employment opportunities across various skill levels, from skilled labor to technical experts. This helps stimulate economic growth in the region surrounding the manufacturing facility. Collaboration and Partnerships: The project fosters collaborations with suppliers, distributors, and clients, establishing strong relationships within the steel industry. This network facilitates efficient supply chain management and enables the company to provide tailored solutions to its customers. Innovation and Research: The project invests in research and development to constantly improve manufacturing processes, product quality, and the development of new steel products. This dedication to innovation positions the company at the forefront of the steel industry. Community Engagement: Shree Siva Balaaji Steels is committed to engaging with local communities and implementing corporate social responsibility initiatives. These efforts include supporting education, healthcare, and other community-centric projects, fostering goodwill and positive impact. Vision: The Shree Siva Balaaji Steels project envisions becoming a leading name in the steel manufacturing sector, renowned for its exceptional quality, technological innovation, and sustainability practices. By adhering to its core values of integrity, excellence, and environmental responsibility, the project strives to contribute positively to the industry and the communities it operates within.

The first step is asking what kind of church are we? VALUE DISCOVERY AND DEVELOPMENT It asks why we do what we do? The answer will reveal the church's core values. They are what drive the church, MISSIONS DEVELOPMENT The church's mission statement answers the functional question what are we supposed to be doing? This will enable each church to personalize the great commission and implement it in their unique ministry context. ENVIRONMENTAL SCAN This answers the question what is going on out there? This helps churches anticipate trends and coming changes in the general environment, that affect society, technology, economy, politics. This positions the church to be creative and proactive in thinking, so that we are not over whelmed or left behind in our ministry. VISION DEVELOPMENT While the Mission provides a statement of where the church is going, while the vision paints a picture of what that will look like. Vision development is seeing the church's future for it to happen. STRATEGY DEVELOPMENT The strategy answers the question: How will we get to where we want to be? Once we know (Missions) and see (Vision) where we are going, we must decide how we will get there. A well thought through strategy consists of a target group we want to reach.

It is conceivable that our environmental problems (for example) may some day be settled through a rational, comprehensive plan, but if this happens it will be only because it is in the long-term interest of the system to solve these problems. But it is NOT in the interest of the system to preserve freedom or small-group autonomy.

Radical fungal technologies can help us respond to some of the many problems that arise from ongoing environmental devastation. Antiviral compounds produced by fungal mycelium reduce colony collapse disorder in honeybees. Voracious fungal appetites can be deployed to break down pollutants, such as crude oil from oil spills, in a process known as mycoremediation. In mycofiltration, contaminated water is passed through mats of mycelium, which filter out heavy metals and break down toxins. In mycofabrication, building materials and textiles are grown out of mycelium and replace plastics and leather in many applications.

I call this “thinking from right to left.” But many other people working in different fields have identified similar notions and used different language to describe what is fundamentally the same idea. “Backcasting” is used in urban and environmental planning. Originally developed by University of Toronto professor John B. Robinson to deal with energy problems, backcasting starts by developing a detailed description of a desirable future state; then you work backwards to tease out what needs to happen for that imagined future to become reality.[7] One backcasting exercise that looked at California’s water needs started by imagining an ideal California twenty-five years in the future, then asked what would have to happen—to supply, consumption rates, conservation, and so on—to make that happy outcome real.[8] “Theory of change” is a similar process often used by government agencies and nongovernmental organizations (NGOs) that seek social change, such as boosting literacy rates, improving sanitation, or better protecting human rights. Again, it starts by defining the goal and only then considers courses of action that could produce that outcome. Silicon Valley is far removed from these worlds, yet the same basic idea is widely used in technology circles. “You’ve got to start with the customer experience and work backwards to the technology,” Steve Jobs told the audience at Apple’s 1997 Worldwide Developers Conference. “You can’t start with the technology and try to figure out how you’re going to try to sell it. I made this mistake probably more than anybody in this room, and I’ve got the scar tissue to prove it.”[9] Today, “work backwards” is a mantra in Silicon Valley.

The 5C structure is generic—useful to product, marketing, and more—whereas the way we presented the sections in this chapter is very focused on product management. It’s good to know what the “C”s stand for because you’ll likely hear 5C mentioned. Plus if you need to do a situational analysis on your feet in a meeting or interview, it’s relatively easy to remember. Company: This refers to the company’s experience, technology, culture, goals, and more. It’s similar to the material we covered in the “Why Does the Company Exist?,” “How Do We Know If Our Product’s Good?,” and “What Else Has Been, Is Being, and Will Be Built?” sections. Customers: Who are the people buying this product? What are the market segments? How big are they? What are people’s goals with buying this product? How do they make buying decisions? Where do they buy this type or product? This is similar to what we covered in the “Customers and Personas” and “Use Cases” sections. Collaborators: Who are the external people who make the product possible, including distributors, suppliers, logistical operators, groundwork support personnel, and so on? Competitors: Who is competing for your customers’ money? This includes actual and potential competitors. You should look at how they position their product, the market size they address, their strengths and weaknesses, and more. Climate: These are the macro-environmental factors, like cultural, regulatory, or technological trends and innovations.

Some have called for “degrowth”, a movement that embraces zero or even negative GDP growth that is gaining some traction (at least in the richest countries). As the critique of economic growth moves to centre stage, consumerism’s financial and cultural dominance in public and private life will be overhauled.[42] This is made obvious in consumer-driven degrowth activism in some niche segments – like advocating for less meat or fewer flights. By triggering a period of enforced degrowth, the pandemic has spurred renewed interest in this movement that wants to reverse the pace of economic growth, leading more than 1,100 experts from around the world to release a manifesto in May 2020 putting forward a degrowth strategy to tackle the economic and human crisis caused by COVID-19.[43] Their open letter calls for the adoption of a democratically “planned yet adaptive, sustainable, and equitable downscaling of the economy, leading to a future where we can live better with less”. However, beware of the pursuit of degrowth proving as directionless as the pursuit of growth! The most forward-looking countries and their governments will instead prioritize a more inclusive and sustainable approach to managing and measuring their economies, one that also drives job growth, improvements in living standards and safeguards the planet. The technology to do more with less already exists.[44] There is no fundamental trade-off between economic, social and environmental factors if we adopt this more holistic and longer-term approach to defining progress and incentivizing investment in green and social frontier markets.

Though rarely acknowledged as such, LBJ is arguably the patriarch of our contemporary environmental movement, as Theodore Roosevelt was of an earlier environmental crusade. LBJ put plenty of laws on the books: Clean Air, Water Quality, and Clean Water Restoration Acts and Amendments, Solid Waste Disposal Act, Motor Vehicle Pollution Control Act, Aircraft Noise Abatement Act, and Highway Beautification Act. The 1968 Wild and Scenic Rivers Act protects more than two hundred rivers in thirty-eight states;19 the 1968 Trail System Act established more than twelve hundred recreation, scenic, and historic trails covering fifty-four thousand miles.20 These laws are critical to the quality of the water we drink and swim in, the air we breathe, and the trails we hike. Even more sweeping than those laws is LBJ’s articulation of the underlying principle for a “new conservation” that inspires both today’s environmentalists and the opponents who resist their efforts: The air we breathe, our water, our soil and wildlife, are being blighted by the poisons and chemicals which are the by-products of technology and industry. . . . The same society which receives the rewards of technology, must, as a cooperating whole, take responsibility for control. To deal with these new problems will require a new conservation. We must not only protect the countryside and save it from destruction, we must restore what has been destroyed and salvage the beauty and charm of our cities.21

The Origins of Disease Our consciousness, expressed through our behavior and actions, determines the quality and strength of the bonds in every atom in our being. Selfish egocentric consciousness undermines the bonds, disrupts the healthy recycling of atoms in our body, and makes us vulnerable to the environmental influences of illness and aging. In the simplest of terms, when we’re reactive, living a life governed by self-interest, our atoms resonate with this same intelligence. They will tend to want to dump (instead of share) their negative load (electrons) on neighboring atoms to make themselves happy and stable. When the negative consciousness of one group of atoms is the opposite of the sharing consciousness of neighboring atoms, their atomic bonds are weak. Their opposing natures repel each other, inevitably leading to separation and space between atoms on the physical level.

PCD & Franchise Company, International Standard Quality Products in Ahmedabad Gujarat India. Desta Life Sciences is the top PCD Pharma Franchise company in India. We are procured from faithful vendors to ensure its International Standard Quality Products. We're at Desta Science for Health Life providing the best PCD Franchise for business. This is the best Business Opportunity in India. We have 200+ Products, 4 Divisions and 13 Innovative Products. Desta Lifesciences, Started in 2011. The company's philosophy has been rooted in Quality and care and it is this ideology that has kept us alive through ups and downs. The company's greatest asset has always been its employees and it is in them we place our trust to shoulder the company's corporate responsibility and to uphold the company's ideals and values. A healthy blend of World-Class Quality, Disease prevalence-dependent, wide variety of products, stress on preventive Lifestyle products, a positive upbeat mood of one & all in the company and a feeling of oneness, is the recipe that Desta Lifesciences presents humbly to humanity. The "For the people, By the People" dictum is followed by the management in the company, thus making it surge forward with the force of the common goal to accomplish our Mission. We aim to serve mankind globally through our affordable and international standard quality products, encompassing the environmental synergy in the process. As we enter into the technological age of pharmaceuticals, we promise to adapt to more advanced technologies while simultaneously focusing on delivery of care. The future holds great promise as we gradually hope to venture into Exports and R&D to establish ourselves in the global market.

solar power could be a technology of repair, social as well as environmental.

The logic of a Cold War with China is more complex. Not only are China’s digital products intertwined with the environmental and economic development goals of many countries around the world, but Beijing, with its Belt and Road Initiative, is also well placed to promote trade into strategic infrastructure alliances. China has become the top trading partner for more than two-thirds of the world’s nations.1 It has a broad industrial plan to dominate emerging digital technologies in renewable energy, advanced vehicle and mobility network services, and additive manufacturing, and it has shown a willingness to do so by taking undue advantage of the openness to the U.S. education, investment, and export control systems. To build its globalist image, China’s government has declared its intention to reach net zero emissions by 2060.

The culture of production was a key environmental contingency that was part of their worldview. The culture of production included norms and beliefs originating in the aerospace industry, the engineering profession, and the NASA organization, then uniquely expressed in the culture of Marshall Space Flight Center. It legitimated work group decision making, which was acceptable and nondeviant within that context.

First, I will present the evidence that initially persuaded me that the environmental pressures NASA experienced resulted in amoral calculation, building an argument that coincides with conventional interpretations. Then, I will gradually dismantle that straw man, showing how still deeper immersion in the documentary record led me to a different understanding.

technical trade barriers to new technologies are still used in subtle forms around the world. Fundamentally, such restrictions are intended to protect existing industries by keeping new products out of the market. The most important of such measures comes in the form of labeling requirements. These requirements are often seen as a way to protect public interest, such as consumer health or environmental well-being. It is usually difficult to distinguish between labeling requirements that seek to protect human health and those that have the underlying motive of protecting incumbent industries.

In her book Tangled Routes: Women, Work, and Globalization on the Tomato Trail, Deborah Barndt examines the seemingly simple tomato from its historic and contemporary roots in Mexico all the way to its final consumption in fast-food outlets and grocery stores. What evolves in examining a product this way is a portrait that defies our simplistic notion of commodities. Rather than seeing a simple, straightforward line from the producer to the consumer, we begin to see a process of production that is tied in to politics, power, gender, technology, and environmental quality.The production of something we consider so basic and simple—a supermarket tomato—becomes a lesson in the dynamics of social power, cast over the course of several thousand miles.

During the past thirty years there has been a so-called hidden revolution in the introduction and development of new organizational structures. Management has come to realize that organizations must be dynamic in nature; that is, they must be capable of rapid restructuring should environmental conditions so dictate. These environmental factors evolved from the increasing competitiveness of the market, changes in technology, and a requirement for better control of resources for multiproduct firms. More than forty years ago, Wallace identified four major factors that caused the onset of the organizational revolution

Rapid and accelerating digitization is likely to bring economic rather than environmental disruption, stemming from the fact that as computers get more powerful, companies have less need for some kinds of workers. Technological progress is going to leave behind some people, perhaps even a lot of people, as it races ahead. As we’ll demonstrate, there’s never been a better time to be a worker with special skills or the right education, because these people can use technology to create and capture value. However, there’s never been a worse time to be a worker with only ‘ordinary’ skills and abilities to offer, because computers, robots, and other digital technologies are acquiring these skills and abilities at an extraordinary rate.