Finite Resource Quotes

Remember too that your time is your one finite resource, and when you say “yes” to one thing you are inevitably saying “no” to another.

One of the most jolting days of adulthood comes the first time you run out of toilet paper. Toilet paper, up until this point, always just existed. And now it's a finite resource, constantly in danger of extinction, that must be carefully tracked and monitored, like pandas?

The wasting of finite resources is everyones business

I have never considered compassion a finite resource. I would not want to live in a world where such was the case.

The past is a finite resource.

Death is a tragedy whether it is in the death of one girl-woman in London or seventy-seven men, women, and children in Norway. We know this, but perhaps it needs to be said over and over again so we do not forget. I have never considered compassion a finite resource. I would not want to live in a world where such was the case.

We are accustomed to repeating the cliché, and to believing, that 'our most precious resource is our children.' But we have plenty of children to go around, God knows, and as with Doritos, we can always make more. The true scarcity we face is practicing adults, of people who know how marginal, how fragile, how finite their lives and their stories and their ambitions really are but who find value in this knowledge, even a sense of strange comfort, because they know their condition is universal, is shared.

Love is like sunlight,” she said when I didn't respond. “You can give all of yourself to someone and still have all of yourself left to give to others, and to yourself. To your work. To anything or anyone you choose. Love isn't like food; you won't starve anyone by giving It freely. It's not a finite resource.

He believes that willpower is not a finite resource but instead acts like an emotion. Just as we don’t “run out” of joy or anger, willpower ebbs and flows in response to what’s happening to us and how we feel.

Why is it so easy to believe that a mother’s love isn’t a zero-sum proposition, but that sexual love is a finite resource?

You remember those twin statues of the Buddha that I told you about? Carved out of a mountain in Afghanistan, that got dynamited by the Taliban back in the spring? Notice anything familiar?" "Twin Buddhas, twin towers, interesting coincidence, so what." "The Trade Center towers were religious too. They stood for what this country worships above everything else, the market, always the holy fucking market." "A religious beef, you're saying?" "It's not a religion? These are people who believe the Invisible Hand of the Market runs everything. They fight holy wars against competing religions like Marxism. Against all evidence that the world is finite, this blind faith that resources will never run out, profits will go on increasing forever, just like the world's populations--more cheap labor, more addicted consumers.

An environment of infinite economic expansion is unsustainable in a world of finite resources.

Success is not a finite resource; share it, wish it on others, and celebrate others

The key is remembering that anything you buy and don’t use, anything you throw away, anything you consume and don’t enjoy is money down the drain, wasting your life energy and wasting the finite resources of the planet. Any waste of your life energy means more hours lost to the rat race, making a dying. Frugality is the user-friendly and earth-friendly lifestyle.

the most finite, limited resource in our lives is time. We only have a finite amount of time to live. Why waste it?

Our population and our use of the finite resources of planet Earth are growing exponentially, along with our technical ability to change the environment for good or ill.

Willpower is more than just a metaphor; self-control is a finite resource.

Willpower is more than just a metaphor; self-control is a finite resource. Frontal neurons are expensive cells, and expensive cells are vulnerable cells. Consistent

When you are young and healthy, you believe you will live forever. You do not worry about losing any of your capabilities. People tell you “the world is your oyster,” “the sky is the limit,” and so on. And you are willing to delay gratification—to invest years, for example, in gaining skills and resources for a brighter future. You seek to plug into bigger streams of knowledge and information. You widen your networks of friends and connections, instead of hanging out with your mother. When horizons are measured in decades, which might as well be infinity to human beings, you most desire all that stuff at the top of Maslow’s pyramid—achievement, creativity, and other attributes of “self-actualization.” But as your horizons contract—when you see the future ahead of you as finite and uncertain—your focus shifts to the here and now, to everyday pleasures and the people closest to you.

Your talent and abilities are limited resources. Your time is finite. If you don’t make your life about what you say yes to, then it will almost certainly become what you intended to say no to.

The paradox of life lies exactly in this: its resources are finite, but it itself is endless. Such a contradictory state of affairs is feasible only because the resources accessible to life can be used over and over again.

I followed many conversations about what happened in Norway and the death of Amy Winehouse because they happened one after the next. Too many of those conversations tried to conflate the two events, tried to create some kind of hierarchy of tragedy, grief, call, response. There was so much judgment, so much interrogation of grief—how dare we mourn a singer, an entertainer, a girl-woman who struggled with addiction, as if the life of an addict is somehow less worthy a life, as if we are not entitled to mourn unless the tragedy happens to the right kind of people. How dare we mourn a singer when across an ocean seventy-seven people are dead? We are asked these questions as if we only have the capacity to mourn one tragedy at a time, as if we must measure the depth and reach of a tragedy before deciding how to respond, as if compassion and kindness are finite resources we must use sparingly. We cannot put these two tragedies on a chart and connect them with a straight line. We cannot understand these tragedies neatly.

Productivity is effectively stewarding your gifts, talents, time, energy, and enthusiasm for the good of others and the glory of God. You have limited amounts of gifting, talents, time, energy, and enthusiasm, but unlimited ways of allocating them. For this reason productivity involves making decisions about how to allocate these finite resources.

Days are a finite resource and it's best to protect the ones you have.

Any system of ethics must account for scarcity. If it doesn’t, humanity would perish due to misallocation of finite resources, including one’s own body.

People who did not see willpower as a finite resource did not show signs of ego depletion.

There are consequences for treating forgiveness like a rare and finite resource.

the central fact of our existence is that time is the ultimate finite resource, but the remembering self ignores that reality

Since human needs are finite, but human greed is not, economic growth can usually be maintained through artificial creation of needs by means of advertising. The goods that are produced and sold in this way are often unneeded, and thus are essentially waste. The pollution and depletion of natural resources generated by this enormous waste of unnecessary goods is exacerbated by the waste of energy and materials in inefficient production processes. Indeed, as we discuss in Chapter 17, the

Thank you," he said. "Welcome. Welcome especially to Mr. Coyle Mathis and the other men and women of Forster Hollow who are going to be employed at this rather strikingly energy-inefficient plant. It's a long way from Forster Hollow, isn't it?" "So, yes, welcome," he said. "Welcome to the middle class! That's what I want to say. Although, quickly, before I go any further, I also want to say to Mr. Mathis here in the front row: I know you don't like me. And I don't like you. But, you know, back when you were refusing to have anything to do with us, I respected that. I didn't like it, but I had respect for your position. For your independence. You see, because I actually came from a place a little bit like Forster Hollow myself, before I joined the middle class. And, now you're middle-class, too, and I want to welcome you all, because it's a wonderful thing, our American middle class. It's the mainstay of economies all around the globe!" "And now that you've got these jobs at this body-armor plant," he continued, "You're going to be able to participate in those economies. You, too, can help denude every last scrap of native habitat in Asia, Africa, and South America! You, too, can buy six-foot-wide plasma TV screens that consume unbelievable amounts of energy, even when they're not turned on! But that's OK, because that's why we threw you out of your homes in the first places, so we could strip-mine your ancestral hills and feed the coal-fired generators that are the number-one cause of global warming and other excellent things like acid rain. It's a perfect world, isn't it? It's a perfect system, because as long as you've got your six-foot-wide plasma TV, and the electricity to run it, you don't have to think about any of the ugly consequences. You can watch Survivor: Indonesia till there's no more Indonesia!" "Just quickly, here," he continued, "because I want to keep my remarks brief. Just a few more remarks about this perfect world. I want to mention those big new eight-miles-per-gallon vehicles you're going to be able to buy and drive as much as you want, now that you've joined me as a member of the middle class. The reason this country needs so much body armor is that certain people in certain parts of the world don't want us stealing all their oil to run your vehicles. And so the more you drive your vehicles, the more secure your jobs at this body-armor plant are going to be! Isn't that perfect?" "Just a couple more things!" Walter cried, wresting the mike from its holder and dancing away with it. "I want to welcome you all to working for one of the most corrupt and savage corporations in the world! Do you hear me? LBI doesn't give a shit about your sons and daughters bleeding in Iraq, as long as they get their thousand-percent profit! I know this for a fact! I have the facts to prove it! That's part of the perfect middle-class world you're joining! Now that you're working for LBI, you can finally make enough money to keep your kids from joining the Army and dying in LBI's broken-down trucks and shoddy body armor!" The mike had gone dead, and Walter skittered backwards, away from the mob that was forming. "And MEANWHILE," he shouted, "WE ARE ADDING THIRTEEN MILLION HUMAN BEINGS TO THE POPULATION EVERY MONTH! THIRTEEN MILLION MORE PEOPLE TO KILL EACH OTHER IN COMPETITION OVER FINITE RESOURCES! AND WIPE OUT EVERY OTHER LIVING THING ALONG THE WAY! IT IS A PERFECT FUCKING WORLD AS LONG AS YOU DON'T COUNT EVERY OTHER SPECIES IN IT! WE ARE A CANCER ON THE PLANT! A CANCER ON THE PLANET!

In totalitarian regimes—communism, fascism, religious fundamentalism—popular support is a given. You can start wars, you can prolong them, you can put anyone in uniform for any length of time without ever having to worry about the slightest political backlash. In a democracy, the polar opposite is true. Public support must be husbanded as a finite national resource. It must be spent wisely, sparingly, and with the greatest return on your investment. America is especially sensitive to war weariness, and nothing brings on a backlash like the perception of defeat. I say “perception” because America is a very all-or-nothing society. We like the big win, the touchdown, the knockout in the first round. We like to know, and for everyone else to know, that our victory wasn’t only uncontested, it was positively devastating.

Driven living makes us the center of our well-planned schedules. It may stem from a passion to live with eternal purpose, but it signifies that we believe God’s work depends on us and neglects to acknowledge that God created us as finite resources dependent upon Him.

That's one of the things my dad taught me-that one of the most respectful things you can do for another person is be on time. 'Cause what's more valuable than one single minute in a human being's life? Time is finite, he used to say, the most precious and limited resource.

Love is like sunlight,” she said when I didn’t respond. “You can give all of yourself to someone and still have all of yourself left to give to others, and to yourself. To your work. To anything or anyone you choose. Love isn’t like food; you won’t starve anyone by giving it freely. It’s not a finite resource.

Death is a tragedy whether it is the death of one girl-woman in London or seventy-seven men, women, and children in Norway. We know this, but perhaps it needs to be said over and over again so we do not forget. I have never considered compassion a finite resource. I would not want to live in a world where such was the case.

We are trapped within an economic system that has it backward; it behaves as if there is no end to what is actually finite (clean water, fossil fuels, and the atmospheric space to absord their emissions) while insisting that there are strict and immovable limits to what is actually quite flexible: the financial resources that human institutions manufacture.

Public support must be husbanded as a finite national resource. It must be spent wisely, sparingly, and with the greatest return on your investment.

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.

I THINK IT IS POSSIBLE to track the onset of middle age exactly. It is the moment when you examine your life and instead of a field of possibility opening out, an increase in scope, you have a sense of waking from sleep or being washed up onshore, newly conscious of your surroundings. So this is where I am, you say to yourself. This is what I have become. It is when you first understand that your condition—physically, intellectually, socially, financially—is not absolutely mutable, that what has already happened will, to a great extent, determine the rest of the story. What you have done cannot be undone, and much of what you have been putting off for “later” will never get done at all. In short, your time is a finite and dwindling resource. From this moment on, whatever you are doing, whatever joy or intensity or whirl of pleasure you may experience, you will never shake the almost-imperceptible sensation that you are traveling on a gentle downward slope into darkness.

Ecologists recognized that resources are finite, and that nature is in charge. That's basic science. Capitalists believe that nature exists to be exploited by humans, a tenet perfectly in tune with Western religion.

The confusion of inequality with poverty comes straight out of the lump fallacy—the mindset in which wealth is a finite resource, like an antelope carcass, which has to be divvied up in zero-sum fashion, so that if some people end up with more, others must have less. As we just saw, wealth is not like that: since the Industrial Revolution, it has expanded exponentially.7 That means that when the rich get richer, the poor can get richer, too.

All living organisms deal with the inescapable fact that energy and time are limited resources. Individuals must live within finite budgets -themselves earned through expenditures of time and energy- and can never spend more than they have available.

Since a flourishing society will vigorously exploit its natural resources, it will produce correspondingly great quantities of trash, and quickly its uninhabited lands will overflow with waste, threatening to make the society's own habitation into a wasteland.

as we have seen – we conceive God as infinite personal will and intelligence, as the exercise of infinite resource fully and eternally present in every moment of its action, there exists in creation the possibility of relation between finite and infinite at a level other than that of universal causal activation. Personal relatedness between divine and human will unites divine life with the highest of the levels of finite agency; and this relation transformingly illuminates how human intelligence and love are rooted in infinite agency.

Unfortunately, Doug, we have lost the long-term perspective, and we are suffering from an absurd and very unwise belief that there can be unlimited economic development on a planet of finite natural resources, focusing on short-term results or profits at the expense of long-term interests.

It’s tough to change friends, and it’s even tougher to admit when a friendship has run its course, but it can be an important part of growth, too. Friends come and go and, when you change, oftentimes the things you have in common are no longer in alignment, especially if those things are of a time-wasting or unhealthy nature. We have a finite amount of time—the most valuable resource on this planet—and you have 100 percent control over how that time gets spent. Surround yourself with people who want you to be better, and you will see yourself start to level up faster than ever before.

In a 2007 cable about Nauru, made public by WikiLeaks, an unnamed U.S. official summed up his government’s analysis of what went wrong on the island: “Nauru simply spent extravagantly, never worrying about tomorrow.” Fair enough, but that diagnosis is hardly unique to Nauru; our entire culture is extravagantly drawing down finite resources, never worrying about tomorrow. For a couple of hundred years we have been telling ourselves that we can dig the midnight black remains of other life forms out of the bowels of the earth, burn them in massive quantities, and that the airborne particles and gases released into the atmosphere - because we can’t see them - will have no effect whatsoever. Or if they do, we humans, brilliant as we are, will just invent our way out of whatever mess we have made. And we tell ourselves all kinds of similarly implausible no-consequences stories all the time, about how we can ravage the world and suffer no adverse effects. Indeed we are always surprised when it works out otherwise. We extract and do not replenish and wonder why the fish have disappeared and the soil requires ever more “inputs” (like phosphate) to stay fertile. We occupy countries and arm their militias and then wonder why they hate us. We drive down wages, ship jobs overseas, destroy worker protections, hollow out local economies, then wonder why people can’t afford to shop as much as they used to. We offer those failed shoppers subprime mortgages instead of steady jobs and then wonder why no one foresaw that a system built on bad debts would collapse. At every stage our actions are marked by a lack of respect for the powers we are unleashing - a certainty, or at least a hope, that the nature we have turned to garbage, and the people we have treated like garbage, will not come back to haunt us.

Since machinery requires force from without, its use always requires a search for consumable power. When we think of nature as resource, it is as a resource for power. As we preoccupy ourselves with machinery, nature is increasingly thought of as a reservoir of needed substances. It is a quantity of materials that exist to be consumed, chiefly in our machines.

Sustainable growth, a phrase beloved by politicians, is an oxymoron. In a world of finite size, with limited resources, sustained growth of any material thing, such as a population or an economy, is not possible. Physical objects or processes cannot grow forever in a finite world. Understanding this simple fact is central to any understanding of sustainability.

For most of human history, when you were born you inherited an off-the-shelf package of religious and cultural constraints. This was a kind of library of limits that was embedded in your social and physical environment. These limits performed certain self-regulatory tasks for you so you didn’t have to take them on yourself. The packages included habits, practices, rituals, social conventions, moral codes, and a myriad of other constraints that had typically evolved over many centuries, if not millennia, to reliably guide – or shall we say design – our lives in the direction of particular values, and to help us give attention to the things that matter most. In the twentieth century the rise of secularism and modernism in the West occasioned the collapse – if not the jettisoning – of many of these off-the-shelf packages of constraints in the cause of the liberation of the individual. In many cases, this rejection occurred on the basis of philosophical or cosmological disagreements with the old packages. This has, of course, had many great benefits. Yet by rejecting entire packages of constraint, we’ve also rejected those constraints that were actually useful for our purposes. “The left’s project of liberation,” writes the American philosopher Matthew Crawford, “led us to dismantle inherited cultural jigs that once imposed a certain coherence (for better and worse) on individual lives. This created a vacuum of cultural authority that has been filled, opportunistically, with attentional landscapes that get installed by whatever ‘choice architect’ brings the most energy to the task – usually because it sees the profit potential.” The German philosopher Peter Sloterdijk, in his book You Must Change Your Life, has called for a reclamation of this particular aspect of religion – its habits and practices – which he calls “anthropotechnics.”6 When you dismantle existing boundaries in your environment, it frees you from their limitations, but it requires you to bring your own boundaries where you didn’t have to before. Sometimes, taking on this additional self-regulatory burden is totally worth it. Other times, though, the cost is too high. According to the so-called “ego-depletion” hypothesis, our self-control, our willpower, is a finite resource.7 So when the self-regulatory cost of bringing your own boundaries is high enough, it takes away willpower that could have been spent on something else.

Not to mention the fact that the belief in conspiracy theories is already a form of conspiracy theory in itself. It's to me not quite clear on what basis you would assume that one conspiracy is no conspiracy, and the others are. Capitalism drives on conspiracy theories as well: they believe in a certain power that creates a "free market" and that you can sit and grow forever on finite resources. This newspaper article obviously did not mean 'conspiracy theory' but 'urban legend', because the question if there are ufos landing on earth and whether you want to believe this seems to have little to do with conspiracy. And whether that is an urban legend worthy of belief is not undisputed. I think people who believe in such things are actually less illogical than people who believe housing associations are useful.

You have not done badly with electricity in a hundred years. And you did well with steam in quite a short time. But all that is so cumbersome, so inefficient. And your oil engines are just a deplorable perversion - dirty, noisy, poisonous, and the cars you drive with them are barbarous, dangerous… You should be employing your resources, while you still have the, to tap and develop the use of power which is not finite. ..I sometimes

Whether the result of wear, tear, and exhaustion of resources or whether genetically programmed, all life has a finite span and each species has its own particular longevity. For human beings, this would appear to be approximately 100 to 110 years. This means that even were it possible to prevent or cure every disease that carries people off before the ravages of senescence do, virtually no one would live beyond a century or a bit more.

Discrimination -in the sense of sustaining a statistical predictive trait of an individual’s group to make a decision about the individual -is not always immoral, or at least we don't always treat it as immoral...Decisions that have to be made with finite time and resources, and which have high costs for certain kinds of errors, must use some trait as a basis for judging a person. And that necessarily judges the person according to a stereotype.

In one sense the cause of suicide is simple: overwhelming pain. This overwhelming pain, however, is the aggregate of thousands of pains. Any hurt that we have ever suffered, if it remains consciously or unconsciously lodged within us, can contribute to suicide. This may range from being an incest victim 50 years ago, to losing a job 10 years ago, to having a car battery stolen yesterday. The pains come from everywhere: ill-health, family, peers, school, work, community, caregivers. For each suicide there was a finite point at which this aggregate became too much. Although "The straw that broke the back," is frequently an accurate metaphor, no one pain is ever the cause of suicide. Suicidal pain is decomposable into thousands of pains, and nearly all of these pains are decomposable into painful constituents. Sexual abuse, job loss, and personal theft each have numerous painful constituents. The search for the single cause is a fundamentally wrongheaded approach to the understanding and prevention of suicide. It is inaccurate to say simply that pain causes suicide, since a level of pain that is lethal for one person may not be lethal for someone with greater resources. Similarly, deficiency in resources cannot be regarded as the cause of suicide, since two people may have equal resources and unequal pain. Our resources may also come from everywhere; even such trivial distractions as going to a movie can contribute to coping with suicidal pain.

the market economy is based on cyclical consumption and it really doesn’t matter what is being produced, how it is being produced, or why. If demand or production slows, so too does the movement of money, and when this happens, the economy contracts, systemically reducing the standard of living for many. Ecologically, this means capitalism is structurally oblivious to humanity’s existence on a finite planet. The system wants to produce, not conserve. In fact, if you think about it, you will discover an interesting paradox to market logic: the fact that capitalism is a scarcity-based economic system that actually seeks infinite consumption. In other words, it favors a threshold of goods scarcity to secure competitive profits, theorized as a model to properly manage scarcity, optimizing resource use and distribution. Yet, at the same time, the system demands more and more human dissatisfaction and “want” in order to function and grow. It rewards consumption, with no inherent incentive to conserve anything.

Do you believe human beings are using resources faster than the world can replace them?” The question seems so far beyond calculation it’s meaningless. Then some small jam in him dislodges, and it’s like an unblinding. “Yes.” “Thank you!” She’s pleased with her overgrown pupil. He grins back. Maidenhair’s head bobs forward and her eyebrows flare. “And would you say that the rate is falling or rising?” He has seen the graphs. Everyone has. Ignition has only just started. “It’s so simple,” she says. “So obvious. Exponential growth inside a finite system leads to collapse. But people don’t see it. So the authority of people is bankrupt.

Growing old is natural," growls the old woman. "When you’ve lived long enough for all your ambitions to be in ruins, friendships broken, lovers forgotten or divorced acrimoniously, what’s left to go on for? If you feel tired and old in spirit, you might as well be tired and old in body. Anyway, wanting to live forever is immoral. Think of all the resources you’re taking up that younger people need! Even uploads face a finite data storage limit after a time. It’s a monstrously egotistical statement, to say you intend to live forever. And if there’s one thing I believe in, it’s public service. Duty: the obligation to make way for the new. Duty and control.

No matter our age, education, or income, we share the same reality: none of us knows how much time we have left. One day, time runs out and tomorrow never comes. This is one of the core discoveries I’ve made researching time and money: we don’t understand well that time is our most valuable resource, and it is finite. Chasing money is valuable to a point, but it’s an infinite errand. You can always try to get more—and research shows people do that, no matter how much money they have already. Given how precious time is, we should put it first. But many of us focus on our careers, constantly giving up more of our time in exchange for more money or productivity.

Organic farming is environmentally friendlier to every acre of land. But it requires _more_ acres. The trade-off is a harsh one. Would we rather have pesticides on farmland and nitrogen runoffs from them? Or would we rather chop down more forest? How much more forest would we have to chop down? If we wanted to reduce pesticide use and nitrogen runoff by turning all of the world’s farmland to organic farming, we’d need about 50 percent more farmland than we have today. Nobel Prize winner Norman Borlaug, whose work helped triple crop yields over the last fifty years and arguably saved billions from starvation, estimates that the world would need an _additional_ 5 to 6 billion head of cattle to produce enough manure to fertilize that farmland. There are only an estimated 1.3 billion cattle on the planet today. Combined, we’d need to chop down roughly half of the world’s remaining forest to grow crops and to graze cattle that produce enough manure to fertilize those crops. Clearing that much land would produce around 500 billion tons of CO2, or almost as much as the total cumulative CO2 emissions of the world thus far. And the cattle needed to fertilize that land would produce far _more_ greenhouse gases, in the form of methane, than all of agriculture does today, possibly enough to equal all human greenhouse gases emitted from all sources today. That’s not a viable path.

We know that we are trapped within an economic system that has it backward; it behaves as if there is no end to what is actually finite (clean water, fossil fuels, and the atmospheric space to absorb their emissions) while insisting that there are strict and immovable limits to what is actually quite flexible: the financial resources that human institutions manufacture, and that, if imagined differently, could build the kind of caring society we need. Anni Vassiliou, a youth worker who is part of the struggle against the Eldorado gold mine in Greece, describes this as living in “an upside down world. We are in danger of more and more floods. We are in danger of never, here in Greece, never experiencing spring and fall again. And they’re telling us that we are in danger of exiting the Euro. How crazy is that?

..how we seek to spend our time may depend on how much time we perceive ourselves to have. When you are young and healthy, you believe you will live forever. You do not worry about losing any of your capabilities. People tell you "the world is your oyster," "the sky is the limit," and so on. And you are willing to delay gratification-- to invest years, for example, in gaining skills and resources for a brighter future. You seek to plug into bigger streams of knowledge and information. You widen your networks of friends and connections, instead of hanging out with your mother. When horizons are measured in decades, which might as well be infinity to human beings, you most desire all that stuff at the top of Maslow's pyramid-- achievement, creativity, and other attributes of "self-actualization." But as your horizons contract-- when you see the future ahead of you as finite and uncertain-- your focus shifts to the here and now, to everyday pleasures and the people closest to you.

The Christian narrative states that a maximally powerful, maximally good, all-knowing aseitic being consciously created everything, including man who short-circuited shortly after. This failure resulted in the immediate separation of all earthly things, including man, from the Creator: the Middle Eastern deity named, Yhwh. The objective of life, according to the Christian narrative, is to return to communion with Yhwh. Failure to do so in a finite space of time (a single lifetime of indeterminate duration and unequal resources) will result in Yhwh tossing the individual into an abyss he created for his finest and most beautiful creation, an angel named Lucifer (Ezekiel 28:12,13), who also short-circuited sometime earlier. This is considered by Christians to be the ultimate punishment: an eternal separation from the god, Yhwh. This narrative is wholesale nonsense. As a theology (and scaffolding for a tremendously flawed accompanying theodicy), it is an extravagant work of self-annihilating absurdity. As a maximally good, aseitic being, everything was once part of perfection. That’s what aseity means. There was no-thing that was not already perfect. To argue otherwise is to concede Yhwh was not, in fact, perfect. Creation, therefore, destroyed this eternal harmony, this purity, and by this fact alone, the act of Creation can only be called maximally evil. Creation separated things from the perfect goodness. Creation expelled goodness and cast it into a state of imperfection, and that is evil. In the second instance, as Lucifer—Yhwh’s most perfect creation—had already failed, which was itself inevitable, then that means Yhwh consciously flung man into an already corrupted Creation, and that, too, is evil.

Remember and Share - Variable Reward is the third phase of the Hook Model, and there are three types of variable rewards: tribe, hunt and self. - Rewards of the tribe is the search for social rewards fueled by connectedness with other people. - Rewards of the hunt is the search for material resources and information. - Rewards of the self is the search for intrinsic rewards of mastery, competence, and completion. - When our autonomy is threatened, we feel constrained by our lack of choices and often rebel against doing a new behavior. Psychologists call this “reactance.” Maintaining a sense of user autonomy is a requirement for repeat engagement. - Experiences with finite variability become increasingly predictable with use and lose their appeal over time. Experiences that maintain user interest by sustaining variability with use exhibit infinite variability. - Variable rewards must satisfy users’ needs, while leaving them wanting to re-engage with the product.   *** Do This Now Refer to the answers you came up with in the last “Do This Now” section to complete the following exercises: - Speak with five of your customers in an open-ended interview to identify what they find enjoyable or encouraging about using your product. Are there any moments of delight or surprise? Is there anything they find particularly satisfying about using the product? - Review the steps your customer takes to use your product or service habitually. What outcome (reward) alleviates the user’s pain? Is the reward fulfilling, yet leaves the user wanting more? - Brainstorm three ways your product might heighten users’ search for variable rewards using: - Rewards of the Tribe - gratification from others - Rewards of the Hunt - things, money or information - Rewards of the Self - mastery, completion, competency or consistency

because infinite growth is impossible with finite resources. Any new corporate model needs to take that into account. Phillip Percival, consultant/director, IC Science

Women have a unique power through breastfeeding to maintain health, life and finite resources.

But whose mother are you? Don’t slip so easily into the role of being that kid’s mother.” “I used to be.” “But you’re not, anymore.” “Really?” Jill’s chest tightened. “What’s a mother, or a stepmother? What’s a family? Isn’t it forever? The love doesn’t stop when the legal relationship does.” “No, but the obligation does. The responsibility does.” Jill tried a different tack. “Okay, think about it this way. Your son Steven is going to be my stepson, after we get married. I love him, and he’s a great young man. Let’s imagine that, God forbid, something happens to you, and I remarry, and your son Steven gets into trouble. Medical, legal, whatever. Do I turn my back on him because my new husband says so?” “Steven’s thirty years old, busy as hell, down in Texas. He doesn’t need us anymore, he barely even visits.” “But he could need us, or me.” “Then you can’t be there for him, not forever and ever.” “Love isn’t finite, Sam.” “No, but time is. Money is. Resources are. Energy is.” “I know, but is that the world you want to live in?” Jill thought he was missing the point. “Wouldn’t you want me to take care of Steven?” “No, I still come down the same way.” Sam’s lips flattened to a firm line. “I’d understand it if your husband felt the way I do, which is that I didn’t sign on for this. I love you and I love Megan, but I don’t love your troubled ex-stepdaughter, and I don’t want another kid. I’m getting out of the kid business.

According to the World Wildlife Fund (WWF), the developed world is already using the equivalent of one and half times the Earth’s finite resources.

Unfortunately, when academic ideals meet business realities, business realities usually win. Businesses are full of real people, with real strengths and weaknesses and limitations. These people can do only so much with the finite resources available in their organizations. Some things they just cannot do, whether for political reasons, lack of resources or inability.

Oil is a finite resource and as such its extraction rate will eventually peak and decline - that is a geological fact.

It didn’t matter who liked whom, or on what side a man might find himself, because they were all on the side of a world of very definite finite resources, and they would all suffer terrifying consequences if they drained to bare bones the world that had conceived the life of the human race, fostered and nurtured that life, which now threatened to contaminate and destroy—

Darwin argued that this struggle for existence results from the fact that populations tend to increase in size exponentially, generating inevitable shortages of finite resources such as food, living space, and mates.

Waste persons are those no longer useful as resources to a society for whatever reason, and have become apatrides, or noncitizens. Waste persons must be placed out of view-in ghettos, slums, reservations, camps, retirement villages, mass graves, remote territories, strategic hamlets-all places of desolation, and uninhabitable. We live in a century whose Master Players have created many millions of such "superfluous persons" (Rubenstein).

If indifference to nature leads to the machine, the indifference of nature leads to the garden. All culture has the form of gardening: the encouragement of spontaneity in others by way of one's own, the respect of source, and the refusal to convert source into resource.

I think the probability of us discovering another top-one-hundred-type invention gets smaller and smaller,” Huebner told me in an interview. “Innovation is a finite resource.

Time is the most precious currency we have in this world because it’s the only finite resource that you can’t buy. Everything

The trick of switching words’ meanings is one of the oldest in the book. Just think of “freedom” and “democracy” … Ultimately, it’s a problem of shortsightedness. An addiction to what’s next. People become so obsessed with the future, they make it up. Fabricate the “news.” Invent their own “analysis.” We’ve been doing that for years. It seems only natural that eventually we’d move on to manufacturing words.… But Synchronic didn’t invent accelerated obsolescence. As a nation we’ve been practicing mass production since before World War II. We believed wastefulness would morph, by magic, into wealth. That if we created enough disposable products, it would help fire consumerism. And it did, for a while. But here’s a dirty secret: resources are finite. Waste enough, and eventually it’s all used up. Language, too. You can’t just coin a word, use it once, and toss it out. But language is just the latest casualty. We always think there’s more of everything, even as we deplete it. Not just petroleum or gold, glacial ice or water, bandwidth. Now even our thoughts and memories are disposable.

There is no substitute for energy,” Schumacher said in 1964, echoing Jevons, the nineteenth-century economist and celebrator of coal. “The whole edifice of modern life is built upon it. Although energy can be bought and sold like any other commodity, it is not ‘just another commodity,’ but the precondition of all commodities, a basic factor equally with air, water and earth.” Schumacher argued vigorously for the use of coal to supply the world’s energy needs. Oil, he believed, was a finite resource

Because our brain’s resources are limited, we are left with a choice: to use those finite resources to see only pain, negativity, stress, and uncertainty, or to use those resources to look at things through a lens of gratitude, hope, resilience, optimism, and meaning.

Traditional performance management systems make a big mistake. They combine two things that should be completely separate: performance evaluation and people development. Evaluation is necessary to distribute finite resources, like salary increases or bonus dollars. Development is just as necessary so people grow and improve.” 121 If you want people to grow, don’t have those two conversations at the same time. Make development a constant back-and-forth between you and your team members, rather than a year-end surprise.

an ecologist named Garrett Hardin wrote an article titled, The Tragedy of the Commons. Hardin’s thesis was that individuals acting in their rational self-interest would use whatever resources are available to them, blithely ignoring the fact that any finite resource eventually runs out, which is disastrous for everyone, including themselves. To illustrate, Harden used the metaphor of the open pasture, the commons as he called it, to which herdsmen bring their cattle to feed. Understandably, the herdsmen seek to feed as many cattle as possible in order to maximize their income and improve their lives. Over time however, the effects of overgrazing take a progressive toll on the commons, eventually rendering it unusable for all herdsmen.

If collective action resulted in just one fewer devastating hurricane, just a few extra years of relative stability, it would be a goal worth pursuing. In fact, it would be worth pursuing even if it had no effect at all. To fail to conserve a finite resource when conservation measures are available, to needlessly add carbon to the atmosphere when we know very well what carbon is doing to it, is simply wrong. Although the actions of one individual have zero effect on the climate, this doesn't mean that they're meaningless. Each of us has an ethical choice to make. During the Protestant Reformation, when "end times" was merely an idea, not the horribly concrete thing it is today, a key doctrinal question was whether you should perform good works because it will get you into Heaven, or whether you should perform them simply because they're good--because, while Heaven is a question mark, you know that this world would be better if everyone performed them. I can respect the planet, and care about the people with whom I share it, without believing that it will save me.

conflict between the finite capacity of natural systems to support diversity and the ever-increasing demands for resources and space by one species, Homo sapiens.

The one thing an [OKR] system should provide par excellence is focus. This can only happen if we keep the number of objectives small …. Each time you make a commitment, you forfeit your chance to commit to something else. This, of course, is an inevitable, inescapable consequence of allocating any finite resource. People who plan have to have the guts, honesty, and discipline to drop projects as well as to initiate them, to shake their heads “no” as well as to smile “yes.” … We must realize—and act on the realization—that if we try to focus on everything, we focus on nothing.

Wisdom tells us that the most finite resource we have is time. Experience tells us that it is also by far one of the most mismanaged resource.

Variable reward is the third phase of the Hooked Model, and there are three types of variable rewards: the tribe, the hunt, and the self. Rewards of the tribe is the search for social rewards fueled by connectedness with other people. Rewards of the hunt is the search for material resources and information. Rewards of the self is the search for intrinsic rewards of mastery, competence, and completion. When our autonomy is threatened, we feel constrained by our lack of choices and often rebel against doing a behavior. Psychologists refer to this as reactance. Maintaining a sense of user autonomy and trust is a requirement for sustained engagement. Experiences with finite variability become increasingly predictable with use and lose their appeal over time. Experiences that maintain user interest by sustaining variability with use exhibit infinite variability. Variable rewards must satisfy users’ needs while leaving them wanting to reengage with the product.

There is an infinite amount of suffering in the world. There is a distinctly finite amount of resources to deal with it. How do we decide who gets what? The dilemmas are agonizing. One man’s treatment is another man’s denial of treatment. To save X is to condemn Y.

What happens when unlimited demand meets finite resources? The answer is incredibly simple: rationing. That’s the path we would find ourselves on, and that path would lead, for the first time, to your grandchildren and their grandchildren having worse lives than you. That’s a bad path.

Variable reward is the third phase of the Hooked Model, and there are three types of variable rewards: the tribe, the hunt, and the self. Rewards of the tribe is the search for social rewards fueled by connectedness with other people. Rewards of the hunt is the search for material resources and information. Rewards of the self is the search for intrinsic rewards of mastery, competence, and completion. When our autonomy is threatened, we feel constrained by our lack of choices and often rebel against doing a behavior. Psychologists refer to this as reactance. Maintaining a sense of user autonomy and trust is a requirement for sustained engagement. Experiences with finite variability become increasingly predictable with use and lose their appeal over time. Experiences that maintain user interest by sustaining variability with use exhibit infinite variability. Variable rewards must satisfy users’ needs while leaving them wanting to reengage with the product. DO

When a population of organisms grows in a finite environment, sooner or later it will encounter a resource limit. This phenomenon, described by ecologists as reaching the “carrying capacity” of the environment, applies to bacteria on a culture dish, to fruit flies in a jar of agar, and to buffalo on a prairie. It must also apply to man on this finite planet. JOHN P. HOLDREN and PAUL R. EHRLICH Global Ecology (1971) 1 Here is the difference between the animal and the man. Both the jay-hawk and the man eat chickens, but the more jay-hawks the fewer chickens, while the more men the more chickens. HENRY GEORGE

It takes time to shop, and it takes time to care for large quantities of expensive high-status artifacts. Time, energy, and money are finite resources, even among high-income generators. Our research indicates that even these top earners cannot have their cake and eat it, too. Dr. North and PAWs in general, on the other hand, allocate their spare time to activities that they hope will enhance their wealth (see Table 3-6 later in chapter). Such activities include studying and planning their investment strategies and managing current investments.

In the great urban centers, the pulse of the factory served as a kind of metronome for the city at large. In the urban workplace, where wages were paid by the hour, efficiency was a measure of success. Factory hands demonstrated their worth by completing the maximum number of standardized motions in a given period. After the factory whistle blew, their time was their own. But even at leisure, city dwellers saw time as a resource, like coal or copper. The fear that time might run out, as every resource will, left them with the dread of time wasted. On the farm, meanwhile, time was not something you stockpiled like firewood. Farm chores took as long as they took—there was no rushing an ear of corn—and the workday stretched to accommodate the tasks at hand. Time was elastic. The minutes and hours that mattered so much to city folk were irrelevant to the drawn-out biological processes on which the farmer depended. In place of the clock, the farmer’s yardstick for measuring time was the progress of the seasons. As a result, his view of time was expansive, focused on the sweeping cycles of the natural world. For city people, time was fractured into finite segments like boxes on a conveyer belt. On the farm, time was continuous, like a string around a tree, one season flowing inevitably into the next. For

Anxiety and the Social Process Generally, in life, we only make progress when we are willing to take risks. If you don’t take risks in your life, it’s probably because you are held back by anxiety. Because you fear that interaction will result in rejection, embarrassment, and scrutiny, you feel anxiety about it. After all, you tell yourself, why risk experiencing failure? But as we have discussed, rejection is not devastating; it is merely disappointing, and, with your anxiety under control, disappointment is entirely bearable. In time, and with practice and eventual success, your fear of disappointment will diminish. Some people, far from shying away from social contact, actually look forward to meeting new people. Meeting new people does not in itself cause anxiety. The beliefs you hold cause anxiety. If you believe rejection will be devastating to you, and that rejection is highly likely to happen, you will feel quite justified in making sure that you never meet any new people at all. But avoidance does not alleviate anxiety. It simply makes the problem worse next time the situation arises. You need to tap into your positive mental attitude. Tell yourself: “Meeting new people is healthy, and by doing it, I stand a good chance of having a positive experience.” To summarize, here are some tips for interactive success. Try to integrate them into your being—make them part of your overall attitude toward interacting. 1. Anticipate success. 2. Be willing to risk. 3. Think positive thoughts about yourself to boost your self-esteem. 4. Think positive thoughts about others as well. 5. Be yourself. This last point leads into a discussion of mental focus. It is typical of a socially anxious person to focus on himself or herself, to forget to read the nonverbal signals of others. Before you attempt to meet someone, it’s a good idea to focus your attention in the right direction, not on yourself, but on the other person. Use your new skills of self-awareness and relaxation to enhance your focusing abilities. Think of your attention as a finite resource. Is it really best spent on thoughts about yourself? (“Do I look okay?” “Can he tell I’m sweating?” “Can she tell I’m blushing?” “I hope I don’t say anything dumb,” and so on.) With so much attention directed inward, there is very little left to spend on the other person. One of my clients has so much trouble focusing on others in conversation that she developed a habit of pinching herself to stay on track. Do all you can to stop your inward thinking, because paying attention to the other person will provide you with the basis of an interesting and successful conversation. If you have trouble averting the focus from your own anxiety, try using relaxation techniques to bring your symptoms under control. Diaphragmatic breathing, for example, can bring immediate relief.

It has also become clearer how the schemes of human expansion and fulfilment offered by the left, right, or ‘centrist’ liberals and technocrats rarely considered such constraining factors as finite geographical space, degradable natural resources and fragile ecosystems.

Traditional views of the world as a finite pie says there are only two kinds of resources: raw materials and energy. But there are actually three: raw materials, energy and knowledge. In contrast to the other two, knowledge is a growing resource. The more you use, the more you have.

We have just enough time and money to compare ourselves to others who have more time and money, and we think we should be able to accomplish everything they do and have, without being able to see the sacrifices others have made to have the things they do. We grew up learning we could do anything we put our minds to, but the reality is that you just can’t have it all. So when we fail to live up to our own expectations, we think it is because of a problem within us instead of recognizing the very real limitations that come with having finite resources of time, money, and talent.

If we want to survive on this planet, we are going to have to understand that we need to respect the laws of ecology: Law No. 1: The strength of any ecosystem is based on biodiversity. The decreased level of biodiversity on the planet today is our most serious problem, even more serious than global warming. Because… Law No. 2 is interdependence: all species are interdependent; they need each other. Law No. 3 is the law of finite resources: growth has a limit and there is a limit to the earth's carrying capacity. (p. 54)

This island of Earth of ours is finite in resources, including wilderness- particularly wilderness. The dwindling worldwide reservoir of wild lands must be the concern of everyone, but especially of those of us who have been privileged to experience wildness, and thus learn its value to the individual human soul and to the spirit of mankind.

One of the neglected resources of the orthodox ontology (and of the related principles of orthodox epistemology) is the dictum finitum non capax infiniti ('the finite cannot grasp the infinite'). Older Reformed theology mediated long and hard on the inability of finite man to reach, to understand, and to have communion with an infinite God—and, as a result, many of the distinctions found in the orthodox system relate to the way in which this chasm is overcome by the acts of God in history. The distinction between the decree and its execution, the historical line of the covenant, and the revelation of God in Christ all describe the saving initiative of an infinite God grasping the finite. A sophisticated modern scholasticism can well afford to recognize the inability of fallen man to raise his level of perception beyond the phenomenal. This, indeed, is the problem underlying many of the philosophical arguments leveled against theology in our time. But recognizing this rift between noumenal and phenomenal, recognizing also that any claim on our part to rise beyond the world of perception would smack of Pelagianism, we can nevertheless refuse to fall into the trap of Brunner’s neo-orthodox approach where not only man but also God must oblige the great epistemological rift. For the infinite God who graciously grasps the finite, who comes to the finite creature with saving revelation of himself in Christ, has shattered the Kantian barrier from his side.

National Security, in practice, must always fall short of the logically Empedoclean infinite regress it requires for perfect “security.” In that gap between the ideal of “One Nation under surveillance with wire taps and urine tests for all,” and the strictly limited real situation of finite resources and finite funding, there is ample encouragement for paranoias of all sorts to flourish, both among the citizens and among the police.