Future Programmer Quotes

Don't be a slave to history. Don't let existing code dictate future code. All code can be replaced if it is no longer appropriate. Even within one program, don't let what you've already done constrain what you do next -- be ready to refactor... This decision may impact the project schedule. The assumption is that the impact will be less than the cost of /not/ making the change.

The slow cancellation of the future has been accompanied by a deflation of expectations. There can be few who believe that in the coming year a record as great as, say, the Stooges’ Funhouse or Sly Stone’s There’s A Riot Goin’ On will be released. Still less do we expect the kind of ruptures brought about by The Beatles or disco. The feeling of belatedness, of living after the gold rush, is as omnipresent as it is disavowed. Compare the fallow terrain of the current moment with the fecundity of previous periods and you will quickly be accused of ‘nostalgia’. But the reliance of current artists on styles that were established long ago suggests that the current moment is in the grip of a formal nostalgia, of which more shortly. It is not that nothing happened in the period when the slow cancellation of the future set in. On the contrary, those thirty years has been a time of massive, traumatic change. In the UK, the election of Margaret Thatcher had brought to an end the uneasy compromises of the so-called postwar social consensus. Thatcher’s neoliberal programme in politics was reinforced by a transnational restructuring of the capitalist economy. The shift into so-called Post-Fordism – with globalization, ubiquitous computerization and the casualisation of labour – resulted in a complete transformation in the way that work and leisure were organised. In the last ten to fifteen years, meanwhile, the internet and mobile telecommunications technology have altered the texture of everyday experience beyond all recognition. Yet, perhaps because of all this, there’s an increasing sense that culture has lost the ability to grasp and articulate the present. Or it could be that, in one very important sense, there is no present to grasp and articulate anymore.

If a man, before he passed from one stage to another, could know his future life in full detail, he would have nothing to live for. It is the same with the life of humanity. If it had a programme of the life which awaited it before entering a new stage, it would be the surest sign that it was not living, nor advancing, but simply rotating in the same place.

The crisis creates situations which are dangerous in the short run, since the various strata of the population are not all capable of orienting themselves equally swiftly, or of reorganizing with the same rhythm. The traditional ruling class, which has numerous trained cadres, changes men and programmes and, with greater speed than is achieved by the subordinate classes, reabsorbs the control that was slipping from its grasp. Perhaps it may make sacrifices, and expose itself to an uncertain future by demagogic promises; but it retains power, reinforces it for the time being, and uses it to crush its adversary and disperse his leading cadres, who cannot be be very numerous or highly trained.

Albert Ellis: “The best predictor of future behaviour is past behaviour”. Apart

People find it easier to join an ongoing success. Show them a glimpse of the future and you’ll get them to rally around.[7]

Comic books, movies, radio programmes centered their entertainment around the fact of torture. With the clearest of consciences, with a patriotic intensity, children dreamed, talked, acted orgies of physical abuse. Imaginations were released to wander on a reconnaissance mission from Cavalry to Dachau. European children starved and watched their parents scheme and die. Here we grew up with toy whips. Early warning against our future leaders, the war babies.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

Notre peuple a le goût du futur. Les nouvelles générations, comme les autres avant elles, vibrent du même désir d’avoir une vie digne de leurs espérances.

A programmable mind embraces mental agility, to practice “de-learning” and “relearning” all the time.

There is no 'eugenics' in Nietzsche - despite occasional references to 'breeding'- at least no more than is implicit in the recommendation to choose a partner under decent lightning conditions and with one's self-respect intact. Everything else falls under training, discipline, education and self-design - the Übermensch implies not a biological but an artistic, not to say an acrobatic programme. The only thought-provoking aspect of the marriage recommendation quoted above is the difference between onward and upward propagation. This coincides with a critique of mere repetition - obviously it will no longer suffice in future for children, as one says, to 'return' in their children. There may be a right to imperfection, but not to triviality.

the only reason anything good ships is because of the programmers. They are everything. They are not factory employees; they are craftspeople, craftspeople who are the fundamental creative engine of making software.

Almost every software development organization has at least one developer who takes tactical programming to the extreme: a tactical tornado. The tactical tornado is a prolific programmer who pumps out code far faster than others but works in a totally tactical fashion. When it comes to implementing a quick feature, nobody gets it done faster than the tactical tornado. In some organizations, management treats tactical tornadoes as heroes. However, tactical tornadoes leave behind a wake of destruction. They are rarely considered heroes by the engineers who must work with their code in the future. Typically, other engineers must clean up the messes left behind by the tactical tornado, which makes it appear that those engineers (who are the real heroes) are making slower progress than the tactical tornado.

LeCun made an unexpected prediction about the effects all of this AI and machine learning technology would have on the job market. Despite being a technologist himself, he said that the people with the best chances of coming out ahead in the economy of the future were not programmers and data scientists, but artists and artisans.

In May 2010, a Florida programmer by the name of Laszlo Hanyecz wanted to test the technology. He offered to buy a pizza for 10,000 coins. The pizza arrived. For several days after that, Hanyecz bought 10,000-bitcoin pizzas. I bet he regrets it now. Ten thousand bitcoins would at one stage be worth over 12 million dollars. Twelve million bucks for a pizza!

why? Because we humans will only programme the future once. After that, the intelligence we create will manage itself. And us.

There were the venture capitalists, who’d gotten in early, watched the tokens they bought climb to ludicrous heights, and now believed they could predict the future. There were the founders of crypto start-ups, who’d raised so many millions of dollars that they seemed to believe their own far-fetched pitches about creating the future of finance. Then there were the programmers, who were so caught up with their clever ideas about new things to do inside the crypto world that they never paused to think about whether the technology did anything useful.

What does AI have to do with me? Isn't it a distant future that has nothing to do with me, not a scientist, a technician, or a computer programmer? Well, Artificial intelligence is not a story of someone who has nothing to do with it, but the fact is, it is now everyone's story.

The truth was that von Neumann had been unhappy at the IAS for several years before his death. ‘Von Neumann, when I was there at Princeton, was under extreme pressure,’ says Benoît Mandelbrot, who had come to the IAS in 1953 at von Neumann’s invitation, ‘from mathematicians, who were despising him for no longer being a mathematician; by the physicists, who were despising him for never having been a real physicist; and by everybody for having brought to Princeton this collection of low-class individuals called “programmers”’. ‘Von Neumann,’ Mandelbrot continues, ‘was simply being shunned.

there is any moral to this story, it’s that, when you are writing code, remember that someone may have to comb through it and check everything when it is being repurposed in the future. It could even be you, long after you have forgotten the original logic behind the code. For this reason, programmers can leave “comments” in their code, which are little messages to anyone else who has to read their code. The programmer mantra should be “Always comment on your code.” And make the comments helpful. I’ve reviewed dense code I wrote years before, to find the only comment is “Good luck, future Matt.

The distinguished psychologist Martin Seligman has conducted a sustained programme of research on the attainment of well-being. His conclusion is unambiguous: ‘If you want well-being, you will not get it if you only care about accomplishment . . . Close personal relationships are not everything in life, but they are central.’14

The Swedish indie scene is a narrow subculture kept alive by a small number of enthusiasts. Fifteen people in a basement in Skövde doesn’t sound particularly glamorous, but if someone in the future decides to track down the roots of the Swedish indie game scene, he or she will probably discover a programmer meet-up just like this one.

The candidates’ written programme should not be too categorical, since later on adversaries might bring it up against them; in their verbal programme, however, there cannot be too much exaggeration. The most important reforms may be fearlessly promised. At the moment they are made, these exaggerations produce a great effect, and they are not binding for the future.

If a model did anything too obviously bizarre—flooded the Sahara or tripled interest rates—the programmers would revise the equations to bring the output back in line with expectation. In practice, econometric models proved dismally blind to what the future would bring, but many people who should have known better acted as though they believed in the results. Forecasts of economic growth or unemployment were put forward with an implied precision of two or three decimal places. Governments and financial institutions paid for such predictions and acted on them, perhaps out of necessity or for want of anything better. Presumably they knew that such variables as “consumer optimism” were not as nicely measurable as “humidity” and that the perfect differential equations had not yet been written for the movement of politics and fashion. But few realized how fragile was the very process of modeling flows on computers, even when the data was reasonably trustworthy and the laws were purely physical, as in weather forecasting.

Idealism, particularly idealism of a cultural or artistic kind, has become such a rare phenomenon in the contemporary world that it may often be hard for us to feel our way into the spiritual background of much of the art, music, and literature that burst upon an unsuspecting European public in the last years of the 19th century and the early years of the 20th. It has become fashionable to suppose that what we have come to term variously “modern art”, “modern music”, or simply “modernism” took its origins in some collective artistic rejection of the styles and norms of the past, and in an adoption of a sceptical and anti-idealistic world view. While it is true that the “iconoclastic” movements of expressionism, futurism, dada, and early surrealism relied for much of their public impact on shock-tactics and a philosophy of ‘making it new’, a close study of their artistic programmes shows that their primary concern was less the destruction of the past than the reinterpretation of both past and present in terms of a visionary future, a hoped-for world in which the artist, like some divinely inspired child, would endow mankind with a new innocence, exorcising from it the demons of war, revolution, technology, and social organisation. Such a transformed humanity would be a worthy successor to the mankind of previous ages

Work must be refused and reduced, building our synthetic freedom in the process.136 As we have set out in this chapter, achieving this will require the realisation of four minimal demands: 1.Full automation 2.The reduction of the working week 3.The provision of a basic income 4.The diminishment of the work ethic While each of these proposals can be taken as an individual goal in itself, their real power is expressed when they are advanced as an integrated programme. This is not a simple, marginal reform, but an entirely new hegemonic formation to compete against the neoliberal and social democratic options. The demand for full automation amplifies the possibility of reducing the working week and heightens the need for a universal basic income. A reduction in the working week helps produce a sustainable economy and leverage class power. And a universal basic income amplifies the potential to reduce the working week and expand class power.

sort of Silicon Valley context, but you can program faster, you can get functionality faster in the PC C++ world. All of the games for the Xbox are written in Microsoft C++. The same goes for games on the PC. They’re incredibly sophisticated, hard things to do, and these great tools have been developed thanks to the gaming industry. There were more smart programmers in the gaming industry than anywhere else. I’m not sure the general public understands this. It was also 2000, and there were not the huge software libraries for Linux that you would find today. Microsoft had huge support libraries. So you could get a DLL that could do anything, but you couldn’t get—you couldn’t get Linux libraries that could do anything. “Two of the guys that left PayPal went off to Blizzard and helped create World of Warcraft. When you look at the complexity of something like that living on PCs and Microsoft C++, it’s pretty incredible. It blows away any website. “In retrospect, I should have delayed the brand

In his Reflections on the French Revolution, Edmund Burke argued against the ‘geometrical’ politics, as he called it, of the French revolutionaries – a politics that proposed a rational goal, and a collective procedure for achieving it, and which mobilized the whole of society behind the resulting programme. Burke saw society as an association of the dead, the living and the unborn. Its binding principle is not contract, but something more akin to love. Society is a shared inheritance for the sake of which we learn to circumscribe our demands, to see our own place in things as part of a continuous chain of giving and receiving, and to recognize that the good things we inherit are not ours to spoil. There is a line of obligation that connects us to those who gave us what we have; and our concern for the future is an extension of that line. We take the future of our community into account not by fictitious cost-benefit calculations, but more concretely, by seeing ourselves as inheriting benefits and passing them on.

They also devised an ingeniously low-tech solution to a complex problem. Even highly verbal autistic adults occasionally struggle with processing and producing speech, particularly in the chaotic and generally overwhelming atmosphere of a conference. By providing attendees with name-tag holders and pieces of paper that were red on one side and yellow on the other, they enabled Autistics to communicate their needs and desires without having to articulate them in the pressure of the moment. The red side facing out signified, "Nobody should try to interact with me," while the yellow side meant, "Only people I already know should interact with me, not strangers." (Green badges were added later to signify, "I want to interact but am having trouble initiating, so please initiate an interaction with me.") These color-coded "interaction signal badges" turned out to be so useful that they have since been widely adopted at autistic-run events all over the world, and name-tag labels similar to Autreat ("autistic retreat") green badges have recently been employed at conferences for Perl programmers to indicate that the wearer is open to spontaneous social approaches.

Noah Kagan, a growth hacker at Facebook, the personal finance service Mint.com (which sold to Intuit for nearly $170 million), and the daily deal site AppSumo (which has more than eight hundred thousand users), explains it simply: “Marketing has always been about the same thing—who your customers are and where they are.”5 What growth hackers do is focus on the “who” and “where” more scientifically, in a more measurable way. Whereas marketing was once brand-based, with growth hacking it becomes metric and ROI driven. Suddenly, finding customers and getting attention for your product are no longer guessing games. But this is more than just marketing with better metrics; this is not just “direct marketing” with a new name. Growth hackers trace their roots back to programmers—and that’s how they see themselves. They are data scientists meets design fiends meets marketers. They welcome this information, process it and utilize it differently, and see it as desperately needed clarity in a world that has been dominated by gut instincts and artistic preference for too long. But they also add a strong acumen for strategy, for thinking big picture, and for leveraging platforms, unappreciated assets, and new ideas.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

The Comte de Chagny was right; no gala performance ever equalled this one. All the great composers of the day had conducted their own works in turns. Faure and Krauss had sung; and on that evening, Christine Daaé had revealed her true self, for the first time, to the astonished and and enthusiastic audience. Gounod had conducted the Funeral March of a Marionette; Reyer, his beautiful overture to Siguar; Saint Saëns, the Danse Macabre and a Rêverie Orientale, Massenet, an unpublished Hungarian march; Guiraud, his Carnaval; Delibes, the Valse lente from Sylvia and the Pizzicati from Coppelia. Mlle. Krauss had sung the bolero in the Vespri Siciliani; and Mlle. Denise Bloch the drinking song in Lucrezia Borgia. But the real triumph was reserved for Christine Daaé, who had begun by singing a few passages from Romeo and Juliet. It was the first time that the young artist sang in this work of Gounod, which had not been transferred to the Opera and which was revived at the the old Theatre Lyrique by Mme. Carvalho. Those who heard her say that her voice, in these passages, was seraphic; but this was nothing to the superhuman notes that she gave forth in the prison scene and the final trio in Faust, which she sang in the place of La Carlotta, who was ill. No one had ever heard or seen anything like it. Daaé revealed a new Margarita that night, a Margarita of a splendor, a radiance hitherto unsuspected. The whole house went mad, rising to it its feet, shouting, cheering, clapping, while Christine sobbed and fainted in the arms of her fellow-singers and had to be carried to her dressing-room. A few subscribers, however, protested. Why had so great a treasure been kept from them all that time? Till then, Christine Daaé had played a good Siebel to Carlotta's rather too splendidly material Margarita. And it had needed Carlotta's incomprehensible and inexcusable absence from this gala night for the little Daaé, at a moment's warning, to show all that she could do in a part of the programme reserved for the Spanish diva! Well, what the subscribers wanted to know was, why had Debienne and Poligny applied to Daaé, when Carlotta was taken ill? Did they know of her hidden genius? And, if they knew of it, why had they kept it hidden? And why had she kept it hidden? Oddly enough, she was not known to have a professor of singing at that moment. She had often said she meant to practice alone for the future. The whole thing was a mystery.

A political programme can never in reality be more than probably right. We never know all the facts about the present and we can only guess the future. To attach to a party programme--whose highest real claim is to reasonable prudence--a sort of assent which we should reserve for demonstrable theorems, is a kind of intoxication.

We can freely imagine several teleological futures before we act, each with a roughly equal likelihood of being enacted, and then evaluate them and reach our decision as to which is best. The smarter, the more imaginative and creative we are, the more futures we can conceive. Until we carry out our evaluation of the futures that we have freely conceived, we cannot know what we will do. An android cannot conceive futures, and carries out a program written for him by its Creator (programmer). Sam Harris keeps slipping into the tacit claim that humans are programmed machines rather than free people.

I believe the young man’s efforts are worthwhile. I see now why the Lord Praetorian initiated the programme, and warranted the return of the remembrancer order. It has value, though I am not sure this is quite how Rogal imagined it. The act of recording history produces a sense of a future. It is, perhaps, the most optimistic thing anyone can do. We will always need to know where we have come from. We will always need to know that we are going somewhere.

Here, Veblen’s iconoclasm showed its range, as he simultaneously exposed modern corporations as hives of swarming parasites, derided marginalism for disingenuously sanitizing these infested sites by rebranding nonproductivity as productivity, and attacked economists for failing to situate themselves historically. On Veblen’s account, the business enterprise was no more immune from historical change than any other economic institution. As the controlling force in modern civilization, the business enterprise too would necessarily undergo “natural decay” and prove “transitory.” Where history was heading next, however, Veblen felt he could not say, because no teleology was steering the evolutionary process as a whole, only (as he had said before) the “discretionary action of the human agents,” whose institutionally shaped choices were still unformed. Nevertheless, limiting himself to the “calculable future”—to what, in light of existing scientific knowledge, seemed probable in the near term—Veblen pointed to two contrasting possibilities, both beyond the ken of productivity theories. One alternative was militarization and war—barbarism redux. According to Veblen, the business enterprise, as its grows, spills over national boundaries and fosters the expansion of a world market in which “the business men of one nation are pitted against those of another and swing“the forces of the state, legislative, diplomatic, and military, against one another in the strategic game of pecuniary advantage.” As this game intensifies, competing nations rush (said Veblen presciently) to amass military hardware that can easily fall under the control of political leaders who embrace aggressive international policies and “warlike aims, achievements, [and] spectacles.” Unchecked, these developments could, he believed, demolish “those cultural features that distinguish modern times from what went before, including a decline of the business enterprise itself.” (In his later writings from the World War I period, Veblen returned to these issues.) The second future possibility was socialism, which interested Veblen (for the time being) not only as an institutional alternative to the business enterprise but also as a way of economic thinking that nullified the productivity theory of distribution. In cycling back to the phenomenon of socialism, which he had bracketed in The Theory of the Leisure Class, Veblen zeroed in on men and women who held industrial occupations, in which he observed a growing dissatisfaction with the bedrock institutions of the modern age. This discontent was socially concentrated, found not so much among laborers who were “mechanical auxiliaries”—manual extensions—“of the machine process“ but “among those industrial classes who are required to comprehend and guide the processes.” These classes consist of “the higher ranks of skilled mechanics and [of people] who stand in an engineering or supervisory ”“relation to the processes.” Carrying out these jobs, with their distinctive task requirements, inculcates “iconoclastic habits of thought,” which draw men and women into trade unions and, as a next step, “into something else, which may be called socialism, for want of a better term.” This phrasing was vague even for Veblen, but he felt hamstrung because “there was little agreement among socialists as to a programme for the future,” at least aside from provisions almost “entirely negative.

Considering that the European Constitution’s ratification failed in 2005 because, first, - it was in conflict with national interest in fear of immigrants taking work places from nationals, and, second, - European identity was weaker than national identities, we can anticipate that the chances for a European constitution to be eventually ratified are not lost. The establishment of the European constitution would require a better off Eastern Europe (an Eastern Europe with fewer emigrants) and a stronger European identity. These are exactly what the EU is doing nowadays in its right track. In addition to the Lisbon Treaty (2007), EU is working on strengthening the economy of eastern countries and at the same time, is funding programmes to enhance and promote the consolidation of European identity. To conclude, the chances for a European constitution are not lost, since there are better prospects in the future.

Mike Adams was by far the hardest for me to read. He was supportive in my first few weeks, but he was the least visible, occupied by prior projects. I also understood the least about the kinds of programming that were his strengths. Although I wasn't a programmer, I did have a computer science degree, something that, ironically, neither Adams, nor Peatling, nor Beau had. I didn't write code mostly because early in my career, I realized I did best at the level above code: leading teams, working with ideas, and shepherding projects to ship. Over my career, I've often been asked how I could manage programmers without doing programming myself. I believe I can manage anyone making anything provided two things are true: clarity and trust. If there is clarity between us on the goal and how we'll know when we're done, then we can speak the same language about what we need to do to get there. I knew enough about programming to call bullshit when needed and ask insightful questions. Making good things is about managing hundreds of trade-off decisions, and that's one of my best skills. Regarding clarity, most teams in the working world are starving for it. Layers of hierarchy create conflicting goals. Many teams have leaders who've never experienced clarity in their entire lives: they don't know what to look for, much less what to do when they find it. Thinking clearly, as trite as it sounds, was my strength.

Thus, even in those fields in which logic does not normally play a part, there exist outline structures which are the precursors of logical structures, and which can be formulated in terms of the algebra of logic. From a comparative point of view, these outline structures are of great interest. It is not inconceivable that a general theory of structures will at some future date be worked out, which will permit the comparative analysis of structures characterizing the different levels of development. This will relate the lower level outline structures to the logical structures characteristic of the higher stages of development. The use of the logical calculus in the description of neural networks on the one hand, and in cybernetic models on the other, shows that such a programme is not out of the question.

the biggest problem the Saudis had to contend with was the inadequacies of Airwork, the providers of the training and maintenance contracts. The company’s commitments proved beyond its resources. The Ministry of Defence was compelled to become more deeply involved. Ex-RAF pilots were recruited to fly the planes, becoming, in effect, sponsored mercenaries to the Saudis; and eventually the British government had to set up its own organization in Riyadh, jointly with the Saudis, to supervise the programme. What began as an apparently simple commercial sale ended up, like many future arms deals, as a major government commitment.

Writing and repairing software generally takes far more time and is far more expensive than initially anticipated. “Every feature that is added and every bug that is fixed,” Edward Tenner points out, “adds the possibility of some new and unexpected interaction between parts of the program.”19 De Jager concurs: “If people have learned anything about large software projects, it is that many of them miss their deadlines, and those that are on time seldom work perfectly. … Indeed, on-time error-free installations of complex computer systems are rare.”20 Even small changes to code can require wholesale retesting of entire software systems. While at MIT in the 1980s, I helped develop some moderately complex software. I learned then that the biggest problems arise from bugs that creep into programs during early stages of design. They become deeply embedded in the software’s interdependent network of logic, and if left unfixed can have cascading repercussions throughout the software. But fixing them often requires tracing out consequences that have metastasized in every direction from the original error. As the amount of computer code in our world soars (doubling every two years in consumer products alone), we need practical ways to minimize the number of bugs. But software development is still at a preindustrial stage—it remains more craft than engineering. Programmers resemble artisans: they handcraft computer code out of basic programming languages using logic, intuition, and pattern-recognition skills honed over years of experience.

Concurrent with the decline of manufacturing, the latter half of the twentieth century oversaw another shift. While earlier office technologies had supplemented workers and increased demand for them, the development of the microprocessor and computing technologies began to replace semiskilled service workers in many areas – for example, telephone operators and secretaries.20 The roboticisation of services is now gathering steam, with over 150,000 professional service robots sold in the past fifteen years.21 Under particular threat have been ‘routine’ jobs – jobs that can be codified into a series of steps. These are tasks that computers are perfectly suited to accomplish once a programmer has created the appropriate software, leading to a drastic reduction in the numbers of routine manual and cognitive jobs over the past four decades.22 The result has been a polarisation of the labour market, since many middle-wage, mid-skilled jobs are routine, and therefore subject to automation.23 Across both North America and Western Europe, the labour market is now characterised by a predominance of workers in low-skilled, low-wage manual and service jobs (for example, fast-food, retail, transport, hospitality and warehouse workers), along with a smaller number of workers in high-skilled, high-wage, non-routine cognitive jobs.24

Future historians, pondering changes in British society from the 1980s onwards, will struggle to account for the following curious fact. Although British business enterprises have an extremely mixed record – frequently posting gigantic losses, mostly failing to match overseas competitors, scarcely benefiting the weaker groups in society – and although various ‘arm’s length’ public institutions such as museums and galleries, the BBC and the universities have by and large a very good record (universally acknowledged creativity, streets ahead of most of their international peers, positive forces for human development and social cohesion), nonetheless the policies and the rhetoric of the past three decades have overwhelmingly emphasized the need for the second category of institutions to be forced to change so that they more closely resemble the first. Some of those future historians may even wonder why at the time there was so little concerted protest at this deeply implausible programme.

Pericles’ speech is not only a programme. It is also a defence, and perhaps even an attack. It reads, as I have already hinted, like a direct attack on Plato. I do not doubt that it was directed, not only against the arrested tribalism of Sparta, but also against the totalitarian ring or ‘link’ at home; against the movement for the paternal state, the Athenian ‘Society of the Friends of Laconia’ (as Th. Gomperz called them in 190232). The speech is the earliest33 and at the same time perhaps the strongest statement ever made in opposition to this kind of movement. Its importance was felt by Plato, who caricatured Pericles’ oration half a century later in the passages of the Republic34 in which he attacks democracy, as well as in that undisguised parody, the dialogue called Menexenus or the Funeral Oration35. But the Friends of Laconia whom Pericles attacked retaliated long before Plato. Only five or six years after Pericles’ oration, a pamphlet on the Constitution of Athens36 was published by an unknown author (possibly Critias), now usually called the ‘Old Oligarch’. This ingenious pamphlet, the oldest extant treatise on political theory, is, at the same time, perhaps the oldest monument of the desertion of mankind by its intellectual leaders. It is a ruthless attack upon Athens, written no doubt by one of her best brains. Its central idea, an idea which became an article of faith with Thucydides and Plato, is the close connection between naval imperialism and democracy. And it tries to show that there can be no compromise in a conflict between two worlds37, the worlds of democracy and of oligarchy; that only the use of ruthless violence, of total measures, including the intervention of allies from outside (the Spartans), can put an end to the unholy rule of freedom. This remarkable pamphlet was to become the first of a practically infinite sequence of works on political philosophy which were to repeat more or less, openly or covertly, the same theme down to our own day. Unwilling and unable to help mankind along their difficult path into an unknown future which they have to create for themselves, some of the ‘educated’ tried to make them turn back into the past. Incapable of leading a new way, they could only make themselves leaders of the perennial revolt against freedom. It became the more necessary for them to assert their superiority by fighting against equality as they were (using Socratic language) misanthropists and misologists—incapable of that simple and ordinary generosity which inspires faith in men, and faith in human reason and freedom. Harsh as this judgement may sound, it is just, I fear, if it is applied to those intellectual leaders of the revolt against freedom who came after the Great Generation, and especially after Socrates. We can now try to see them against the background of our historical interpretation.

Computers: he always fixed on computers when his mind wandered into the future--instruments he revered and hated. The computer world was a place where snotty kids knew everything and nothing.... The computer was part of a future cloudy, unpredictable and menacing.

Any fool can write a test that helps them today. Good programmers write tests that help the entire team in the future.

Vernor Vinge's novel, A Deepness in the Sky, describes a spacefaring trading civilization tens of thousands of years (hundreds of gigaseconds) in the future that apparently still uses the Unix epoch. The "programmer-archaeologist" responsible for finding and maintaining usable code in mature computer systems first believes that the epoch refers to the time when man first walked on the Moon, but then realizes that it is "the 0-second of one of Humankind’s first computer operating systems.

The ECB in June became the first of the world’s main central banks to push a key policy rate below zero. But after Thursday’s cuts Mr Draghi said he saw no scope for further reductions. While yields on shorter-dated bond yields typically held by banks have fallen, the impact of the ECB’s latest measures on longer-term debt is less certain. Yields on benchmark 10-year bonds should rise if the ECB succeeds in raising expectations about future growth and inflation rates. However, speculation that the ECB could still launch a full-blown “quantitative easing” programme and buy government bonds would have the opposite effect. Analysts said even the asset purchase programme announced on Thursday could have QE-type effects.

Opening the ten-day event, Hayek diagnosed the problem of the new liberals: a lack of alternatives to the existing (Keynesian) order. There was no ‘consistent philosophy of the opposition groups’ and no ‘real programme’ for change.24 As a result of this diagnosis, Hayek defined the central goal of the MPS as changing elite opinion in order to establish the parameters within which public opinion could then be formed. Contrary to a common assumption, capitalists did not initially see neoliberalism as being in their interests. A major task of the MPS was therefore to educate capitalists as to why they should become neoliberals.25

...I conducted a number of experiments to get in touch with my future self. Here are my favorite three: • Fire up AgingBooth. While hiring a programmer to create a 3-D virtual reality simulator is probably out of your price range, I personally love an app called AgingBooth, which transforms a picture of your face into what you will look like in several decades. There are also other apps like it, like Merrill Edge’s web app that shows you a live avatar of what you’ll look like at retirement (faceretirement.merilledge.com). AgingBooth is my favorite of them all, and it’s available for both Android and iOS, and it’s free. On the website for this book (productivityprojectbook.com), you can see what to expect out of the app—I’ve framed a picture of myself that hangs above my computer in my office, where I see it every day. Visitors are usually freaked out. • Send a letter to your future self. Like the letter I wrote at camp, writing and sending a letter to yourself in the future is a great way to bridge the gap between you and your future self. I frequently use FutureMe.org to send emails to myself in the future, particularly when I see myself being unfair to future me. • Create a future memory. I’m not a fan of hocus-pocus visualizations, so I hope this doesn’t sound like one. In her brilliant book The Wallpaper Instinct, Kelly McGonigal recommends creating a memory of yourself in the future—like one where you don’t put off a report you’re procrastinating on, or one where you read ten interesting books because you staved off the temptation of binge-watching three seasons of House of Cards on Netflix. Simply imagining a better, more productive version of yourself down the line has been shown to be enough to motivate you to act in ways that are helpful for your future self.

We write code, which communicates our intentions to a machine and documents our thinking for future generations of developers.

On est comme des ordinateurs qu'on programme et déprogramme à volonté. Nous nous conditionnons même à nos réussites et à nos échecs futurs.

Although earlier computers existed in isolation from the world, requiring their visuals and sound to be generated and live only within their memory, the Amiga was of the world, able to interface with it in all its rich analog glory. It was the first PC with a sufficient screen resolution and color palette as well as memory and processing power to practically store and display full-color photographic representations of the real world, whether they be scanned in from photographs, captured from film or video, or snapped live by a digitizer connected to the machine. It could be used to manipulate video, adding titles, special effects, or other postproduction tricks. And it was also among the first to make practical use of recordings of real-world sound. The seeds of the digital-media future, of digital cameras and Photoshop and MP3 players, are here. The Amiga was the first aesthetically satisfying PC. Although the generation of machines that preceded it were made to do many remarkable things, works produced on them always carried an implied asterisk; “Remarkable,” we say, “. . . for existing on such an absurdly limited platform.” Even the Macintosh, a dramatic leap forward in many ways, nevertheless remained sharply limited by its black-and-white display and its lack of fast animation capabilities. Visuals produced on the Amiga, however, were in full color and could often stand on their own terms, not as art produced under huge technological constraints, but simply as art. And in allowing game programmers to move beyond blocky, garish graphics and crude sound, the Amiga redefined the medium of interactive entertainment as being capable of adult sophistication and artistry. The seeds of the aesthetic future, of computers as everyday artistic tools, ever more attractive computer desktops, and audiovisually rich virtual worlds, are here. The Amiga empowered amateur creators by giving them access to tools heretofore available only to the professional. The platform’s most successful and sustained professional niche was as a video-production workstation, where an Amiga, accompanied by some relatively inexpensive software and hardware peripherals, could give the hobbyist amateur or the frugal professional editing and postproduction capabilities equivalent to equipment costing tens or hundreds of thousands. And much of the graphical and musical creation software available for the machine was truly remarkable. The seeds of the participatory-culture future, of YouTube and Flickr and even the blogosphere, are here. The

Doom, meanwhile, had a long-term impact on the world of gaming far exceeding even that of Myst. The latest of a series of experiments with interactive 3D graphics by id programmer John Carmack, Doom shares with Myst only its immersive first-person point of view; in all other respects, this fast-paced, ultraviolent shooter is the polar opposite of the cerebral Myst. Whereas the world of Myst is presented as a collection of static nodes that the player can move among, each represented by a relatively static picture of its own, the world of Doom is contiguous. As the player roams about, Doom must continually recalculate in real time the view of the world that it presents to her on the screen, in effect drawing for her a completely new picture with every frame using a vastly simplified version of the 3D-rendering techniques that Eric Graham began experimenting with on the Amiga back in 1986. First-person viewpoints had certainly existed in games previously, but mostly in the context of flight simulators, of puzzle-oriented adventures such as Myst, or of space-combat games such as Elite. Doom has a special quality that those earlier efforts lack in that the player embodies her avatar as she moves through 3D space in a way that feels shockingly, almost physically real. She does not view the world through a windscreen, is not separated from it by an adventure game’s point-and-click mechanics and static artificiality. Doom marks a revolutionary change in action gaming, the most significant to come about between the videogame’s inception and the present. If the player directs the action in a game such as Menace, Doom makes her feel as if she is in the action, in the game’s world. Given the Amiga platform’s importance as a tool for noninteractive 3D rendering, it is ironic that the Amiga is uniquely unsuited to Doom and the many iterations and clones of it that would follow. Most of the Amiga attributes that we employed in the Menace reconstruction—its scrolling playfields, its copper, its sprites—are of no use to a 3D-engine programmer. Indeed, the Intel-based machines on which Carmack created Doom possess none of these features. Even the Amiga’s bitplane-based playfields, the source of so many useful graphical tricks and hacks when programming a 2D game such as Menace, are an impediment and annoyance in a game such as Doom. Much preferable are the Intel-based machines’ straightforward chunky playfields because these layouts are much easier to work with when every frame of video must be drawn afresh from scratch. What is required most of all for a game such as Doom is sufficient raw processing power to perform the necessary thousands of calculations needed to render each frame quickly enough to support the frenetic action for which the game is known. By 1993, the plebian Intel-based computer, so long derided by Amiga owners for its inefficiencies and lack of design imagination, at last possessed this raw power. The Amiga simply had no answer to the Intel 80486s and Pentiums that powered this new, revolutionary genre of first-person shooters. Throughout

Under particular threat have been ‘routine’ jobs – jobs that can be codified into a series of steps. These are tasks that computers are perfectly suited to accomplish once a programmer has created the appropriate software, leading to a drastic reduction in the numbers of routine manual and cognitive jobs over the past four decades.22 The result has been a polarisation of the labour market, since many middle-wage, mid-skilled jobs are routine, and therefore subject to automation.23 Across both North America and Western Europe, the labour market is now characterised by a predominance of workers in low-skilled, low-wage manual and service jobs (for example, fast-food, retail, transport, hospitality and warehouse workers), along with a smaller number of workers in high-skilled, high-wage, non-routine cognitive jobs.24

Just as consumers flocked to the Internet despite the hiccups of dial-up modems and clunky Web pages, they will flock to this new medium that empowers them in ways that no single company or industry can replicate. They will come to forget that their relationship to video programming used to be mediated by a black box connected to their TV set, and instead will enjoy the same degree of freedom that they have in consuming and using the text Web from any personal computer. Most importantly, the massive economies of scale and reach that the Internet already provides will extend to the realm of video production, where producing and self-distributing a video program is nearly as effortless as producing a Web site, and where millions of new producers and programmers are born.

computers remotely, one on the East Coast and one on the West. But Larry—who once wrote that the three great virtues of programmers are their laziness, impatience, and hubris

The basic point of all the scientific ideas we threw at you is that there is a lot of disagreement about how the flow of time works and how or whether one thing causes another. If you take home one idea out of all of these, make it that the everyday feeling that the future has no effect on the present is not necessarily true. As a result of the current uncertainty about time and causality in philosophical and scientific circles, it is not at all unreasonable to talk in a serious way about the possibility of genuine precognition. We also hope that our brief mention of spirituality has opened your mind to the idea that there may be a spiritual perspective as well. Both Theresa and Julia treasure the spiritual aspects of precognition, because premonitions can act as reminders that there may be an eternal part of us that exists outside of time and space. There may well be a scientific explanation for this eternal part, and if one is found, science and spirituality will become happy partners. Much of Part 2 will be devoted to the spiritual and wellbeing components of becoming a Positive Precog, and we will continue to marry those elements with scientific research as we go. 1 Here, physics buffs might chime in with some concerns about the Second Law of Thermodynamics. Okay, physics rock stars! As you know, the Second Law states that in a closed system, disorder is very unlikely to decrease – and as such, you may believe this means that there is an “arrow of time” that is set by the Second Law, and this arrow goes in only the forward direction. As a result, you might also think that any talk of a future event influencing the past is bogus. We would ask you to consider four ideas. 2 Here we are not specifically talking about closed timelike curves, but causal loops in general. 3 For those concerned that the idea of messages from the future suggests such a message would be travelling faster than the speed of light, a few thoughts: 1) “message” here is used colloquially to mean “information” – essentially a correlation between present and future events that can’t be explained by deduction or induction but is not necessarily a signal; 2) recently it has been suggested that superluminal signalling is not actually prohibited by special relativity (Weinstein, S, “Superluminal signaling and relativity”, Synthese, 148(2), 2006: 381–99); and 3) the no-signalling theorem(s) may actually be logically circular (Kennedy, J B, “On the empirical foundations of the quantum no-signalling proofs”, Philosophy of Science, 62(4), 1995: 543–60.) 4 Note that in the movie Minority Report, the future was considered set in stone, which was part of the problem of the Pre-Crime Programme. However, at the end of the movie it becomes clear that the future envisioned did not occur, suggesting the idea that futures unfold probabilistically rather than definitely.

With his school years behind him, von Neumann took the train to Berlin with his father in September 1921 to begin the arduous programme of study that had been agreed. A passenger sharing their carriage, having learned a little about his interests, looked to engage the youngster in some friendly chit-chat: ‘I suppose you are coming to Berlin to learn mathematics.’ ‘No,’ von Neumann replied, ‘I already know mathematics. I am coming to learn chemistry.

the builder of radio programmes who succeeds in the future, must find practical ways to convert "listeners" into "buyers.

Because living cells are programmable like computers, they could eventually be engineered to make just about anything. Potential uses include manufacturing plastics, creating plants that can detect chemical munitions by changing color, and even designing bioweapons that target individuals on the basis of their DNA.12 Here, too, Chinese military leaders have made innovation a top priority, calling biotech the new “strategic commanding heights” of national defense.

According to many experts the majority of the people won't be needed anymore for the coming society. Almost everything will be done by artificial intelligence, including self-driving cars and trucks, which already exist anyway. Some even mentioned that AI is making universities obsolete by how fast it can produce information. However, In my view, the AI has limitations that the many can't see, because on a brain to brain comparison, the AI always wins, yet the AI can only compute with programmable data. In other words, the AI can think like a human but can't imagine or create a future. The AI is always codependent on the imagination of its user. So the limitations of the AI are in fact determined by humans. It is not bad that we have AI but that people have no idea of how to use it apart from replacing their mental faculties and being lazy. This is actually why education has always been a scam. The AI will simply remove that from the way. But knowledge will still require analysis and input of information, so the AI doesn't really replace the necessary individuals of the academic world, but merely the many useless ones that keep copying and plagiarizing old ideas to justify and validate a worth they don't truly possess. Being afraid and paranoid about these transitions doesn't make sense because evolution can't be stopped, only delayed. The problem at the moment has more to do with those who want to keep themselves in power by force and profiting from the transitions. The level of consciousness of humanity is too low for what is happening, which is why people are easily deceived. Consequently, there will be more anger, fear, and frustration, because for the mind that is fixed on itself, change is perceived as chaos. The suffering is then caused by emotional attachments, stubbornness and the paranoid fixation on using outdated systems and not knowing how to adapt properly. In essence, AI is a problem for the selfish mind - rooted in cognitive rationalizations -, but an opportunity of great value for the self-reflective mind - capable of a metacognitive analysis. And the reason why nobody seems to understand this is precisely because, until now, everyone separated the mind from the spirit, while not knowing how a spiritual ascension actually goes through the mind. And this realization, obviously, will turn all religions obsolete too. Some have already come to this conclusion, and they are the ones who are ready.

More radically, how can we be sure that the source of consciousness lies within our bodies at all? You might think that because a blow to the head renders one unconscious, the ‘seat of consciousness’ must lie within the skull. But there is no logical reason to conclude that. An enraged blow to my TV set during an unsettling news programme may render the screen blank, but that doesn’t mean the news reader is situated inside the television. A television is just a receiver: the real action is miles away in a studio. Could the brain be merely a receiver of ‘consciousness signals’ created somewhere else? In Antarctica, perhaps? (This isn’t a serious suggestion – I’m just trying to make a point.) In fact, the notion that somebody or something ‘out there’ may ‘put thoughts in our heads’ is a pervasive one; Descartes himself raised this possibility by envisaging a mischievous demon messing with our minds. Today, many people believe in telepathy. So the basic idea that minds are delocalized is actually not so far-fetched. In fact, some distinguished scientists have flirted with the idea that not all that pops up in our minds originates in our heads. A popular, if rather mystical, idea is that flashes of mathematical inspiration can occur by the mathematician’s mind somehow ‘breaking through’ into a Platonic realm of mathematical forms and relationships that not only lies beyond the brain but beyond space and time altogether. The cosmologist Fred Hoyle once entertained an even bolder hypothesis: that quantum effects in the brain leave open the possibility of external input into our thought processes and thus guide us towards useful scientific concepts. He proposed that this ‘external guide’ might be a superintelligence in the far cosmic future using a subtle but well-known backwards-in-time property of quantum mechanics in order to steer scientific progress.

More radically, how can we be sure that the source of consciousness lies within our bodies at all? You might think that because a blow to the head renders one unconscious, the ‘seat of consciousness’ must lie within the skull. But there is no logical reason to conclude that. An enraged blow to my TV set during an unsettling news programme may render the screen blank, but that doesn’t mean the news reader is situated inside the television. A television is just a receiver: the real action is miles away in a studio. Could the brain be merely a receiver of ‘consciousness signals’ created somewhere else? In Antarctica, perhaps? (This isn’t a serious suggestion – I’m just trying to make a point.) In fact, the notion that somebody or something ‘out there’ may ‘put thoughts in our heads’ is a pervasive one; Descartes himself raised this possibility by envisaging a mischievous demon messing with our minds. Today, many people believe in telepathy. So the basic idea that minds are delocalized is actually not so far-fetched. In fact, some distinguished scientists have flirted with the idea that not all that pops up in our minds originates in our heads. A popular, if rather mystical, idea is that flashes of mathematical inspiration can occur by the mathematician’s mind somehow ‘breaking through’ into a Platonic realm of mathematical forms and relationships that not only lies beyond the brain but beyond space and time altogether. The cosmologist Fred Hoyle once entertained an even bolder hypothesis: that quantum effects in the brain leave open the possibility of external input into our thought processes and thus guide us towards useful scientific concepts. He proposed that this ‘external guide’ might be a superintelligence in the far cosmic future using a subtle but well-known backwards-in-time property of quantum mechanics in order to steer scientific progress.

the blind programmer in this instance was nature itself.

I realized the two weeks might return nothing but a scouting report, but it would show me two things at once, which I liked. The first would be a good look at the code itself. It would push Beau, with fresh eyes from Peatling and Adams, to evaluate things differently. He wouldn't be working alone, and that changed everything. The second thing we'd learn was how Team Social worked on an unpopular, fuzzy, possibly wicked problem. Learning about this second perspective was critical to my role. It helped me answer these questions: What was our team like under pressure? Who could I count on? Who got frustrated first? Which programmer would set the pace? We were too young as a team for me to know.

When good-enough software is best [You95], you can discipline yourself to write software that’s good enough—good enough for your users, for future maintainers, for your own peace of mind.

Christian charitable activity must be independent of parties and ideologies. It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs. The modern age, particularly from the nineteenth century on, has been dominated by various versions of a philosophy of progress whose most radical form is Marxism. Part of Marxist strategy is the theory of impoverishment: in a situation of unjust power, it is claimed, anyone who engages in charitable initiatives is actually serving that unjust system, making it appear at least to some extent tolerable. This in turn slows down a potential revolution and thus blocks the struggle for a better world. Seen in this way, charity is rejected and attacked as a means of preserving the status quo. What we have here, though, is really an inhuman philosophy. People of the present are sacrificed to the moloch of the future-a future whose effective realization is at best doubtful. One does not make the world more human by refusing to act humanely here and now. We contribute to a better world only by personally doing good now, with full commitment and wherever we have the opportunity, independently of partisan strategies and programmes. The Christian's programme-the programme of the Good Samaritan, the programme of Jesus- is "a heart which sees." This heart sees where love is needed and acts accordingly.

Not all of Blizzard’s employees took to the intense office culture, such as Andy Weir, a programmer who hated being dropped into the pressure cooker. The day before he left on a weekend trip for which he’d provided weeks of notice, his bosses criticized him for taking off, then demanded that he leave them with a phone number. “Over the course of the weekend they probably called me twenty times,” Weir said. “And I was not an important engineer.” During the game’s final stretch, when everyone was expected to test out the game during their spare time, Weir complained to a colleague that he was sick of doing extra QA work and not getting paid for it. Weir became the target of endless bullying around the office. Colleagues would dismiss him, ignore him, and deride his ideas. “So many people were shitty to me, I have to assume I brought it on myself in some way,” Weir said. He was criticized for delivering inadequate code that broke the game’s launcher, which made things more difficult for everybody. He’d fume: How could he live up to expectations when nobody was mentoring or teaching him? There were no structures in place to help younger employees learn how to fix bugs or write better code. “We were so busy running as fast as we could, there was no culture of mentorship or training,” said Wyatt. Less than a year into the job, Weir was fired for his poor performance. “This was a dream job for me, working at Blizzard,” Weir said. “I was absolutely crushed.” But Andy Weir wound up doing just fine. Two decades later, he published a novel called The Martian, the film adaptation of which would star Matt Damon and earn more than $630 million worldwide.

You have to be an optimist to believe in the Singularity,” she says, “and that’s harder than it seems. Have you ever played Maximum Happy Imagination?” “Sounds like a Japanese game show.” Kat straightens her shoulders. “Okay, we’re going to play. To start, imagine the future. The good future. No nuclear bombs. Pretend you’re a science fiction writer.” Okay: “World government … no cancer … hover-boards.” “Go further. What’s the good future after that?” “Spaceships. Party on Mars.” “Further.” “Star Trek. Transporters. You can go anywhere.” “Further.” I pause a moment, then realize: “I can’t.” Kat shakes her head. “It’s really hard. And that’s, what, a thousand years? What comes after that? What could possibly come after that? Imagination runs out. But it makes sense, right? We probably just imagine things based on what we already know, and we run out of analogies in the thirty-first century.” I’m trying hard to imagine an average day in the year 3012. I can’t even come up with a half-decent scene. Will people live in buildings? Will they wear clothes? My imagination is almost physically straining. Fingers of thought are raking the space behind the cushions, looking for loose ideas, finding nothing. “Personally, I think the big change is going to be our brains,” Kat says, tapping just above her ear, which is pink and cute. “I think we’re going to find different ways to think, thanks to computers. You expect me to say that”—yes—“but it’s happened before. It’s not like we have the same brains as people a thousand years ago.” Wait: “Yes we do.” “We have the same hardware, but not the same software. Did you know that the concept of privacy is, like, totally recent? And so is the idea of romance, of course.” Yes, as a matter of fact, I think the idea of romance just occurred to me last night. (I don’t say that out loud.) “Each big idea like that is an operating system upgrade,” she says, smiling. Comfortable territory. “Writers are responsible for some of it. They say Shakespeare invented the internal monologue.” Oh, I am very familiar with the internal monologue. “But I think the writers had their turn,” she says, “and now it’s programmers who get to upgrade the human operating system.” I am definitely talking to a girl from Google. “So what’s the next upgrade?” “It’s already happening,” she says. “There are all these things you can do, and it’s like you’re in more than one place at one time, and it’s totally normal. I mean, look around.” I swivel my head, and I see what she wants me to see: dozens of people sitting at tiny tables, all leaning into phones showing them places that don’t exist and yet are somehow more interesting than the Gourmet Grotto. “And it’s not weird, it’s not science fiction at all, it’s…” She slows down a little and her eyes dim. I think she thinks she’s getting too intense. (How do I know that? Does my brain have an app for that?) Her cheeks are flushed and she looks great with all her blood right there at the surface of her skin. “Well,” she says finally, “it’s just that I think the Singularity is totally reasonable to imagine.

People find it easier to join an ongoing success. Show them a glimpse of the future and you'll get them to rally around.

Show them a glimpse of the future and you'll get them to rally around.

As he tinkered away inside his trailer—pumping himself up with power metal music—he was reminded of something that visionary game programmer John Carmack had once said about virtual reality: “It’s a moral imperative,” Carmack had described, touting the ways in which VR could empower anyone—of any socioeconomic standing—to experience anything.

Charpentier and Doudna had liberated this technology. It was no longer restricted to the world of bacteria. The two women were highly attuned to the implications of their findings, speculating in the Abstract of their paper that their finding ‘highlights the potential to exploit the system for … programmable genome editing’. But to be truly useful, the system would need to work inside cells. Just seven months later, a paper from the lab of Feng Zhang was published in the same journal, which demonstrated that this new approach did indeed work in cells, including human ones.11 The ability to hack the code of life had truly arrived.

The greatest signifying quality of the network is its lack of single, solid intent. Nobody set out to create the network, or its greatest built exemplar, the internet. Over time, system upon system, culture upon culture, were linked together, through public programmes and private investments; through personal relationships and technological protocols; in steel, glass and electrons; through physical space; and in the space of the mind.

They add up, the tiny harmless things we harbor, the little guilts and baby sins, the crimes we think we only commit against ourselves. The indignities we suffer. The stories we tell ourselves about how wicked we are. Or how helpless. They can crush cities, raise seas.

One of the arguments often made in response to weak public understanding of technology is a call to increase technological education - in its simplest formulation, to learn to code. Such a call is made frequently by politicians, technologists, pundits and business leaders, and it is often advanced in nakedly functional and pro-market terms: the information economy needs more programmers, and young people need jobs in the future. This is a good start, but learning to code is not enough, just as learning to plumb a sink is not enough to understand the complex interactions between water tables, political geography, aging infrastructure, and social policy that define, shape and produce actual life support systems in society. A simply functional understanding of systems is insufficient; one needs to be able to think about histories and consequences too. Where did these systems come from, who designed them and what for, and which of these intentions still lurk within them today?

War is the most complex, physically and morally demanding enterprise we undertake. No great art or music, no cathedral or temple or mosque, no intercontinental transport net or particle collider or space programme, no research for a cure for a mass-killing disease receives a fraction of the resources and effort we devote to making war. Or to recovery from war and preparations for future wars invested over years, even decades, of tentative peace.

The ideal of explication differs not only from previous philosophy, and from Carnap’s own previous framework of rational reconstruction, but also from most present analytic philosophy. It differs from Quine’s influential programme, for instance, encapsulated in Neurath’s metaphor of reconstructing the boat of our conceptual scheme on the open sea, without being able to put it in dry-dock and reconstruct it from new materials. In Carnap’s framework, our collective mental life is not – to adopt the metaphor – all in the same boat. It consists rather of a give and take between two kinds of communicative devices that operate in different ways. Carnap’s boat is only one of these two parts, not both. It is the medium of action and practical decisions, in which vague concepts of ordinary language have a continuing, perhaps essential, role. This is not, in Carnap’s terms, a proper linguistic ‘framework’ at all. It is a medium not for the pursuit of truth but for getting things done, and it is well adapted to this purpose. To improve it further, we chip away at it and replace its components, a few at a time, with better ones – and this reconstruction, it is true, we carry out at sea. But the better components we acquire from the ports we call at, where we go shopping for proper linguistic frameworks. We take on board better materials and better navigational instruments that help us to reach whatever ports we hope to visit in future – where we can again bring on new and improved materials and instruments. Sometimes, the improved instruments will so influence our knowledge of where we are going that the whole plan of the journey will be revised, and we will change course. But the decision what port to head for next we have to make on board, in our pragmatic vernacular, with whatever improvements we have incorporated up to that point.

It's a common weakness among creatives, whether a designer, a writer, or a programmer, to be shy about showing unfinished work.

It was true that the world didn’t have as many female programmers. In 1984, 37 percent of computer science majors were women, but by 1995, that percentage had plunged to nearly 25 percent. An NPR report found that this decline corresponded with the rise of personal computers, which were marketed largely to boys, as well as a glut of films propagating male geek culture, such as Revenge of the Nerds. “A colleague called us unicorns,” said Leigh Bauserman, an engineer who worked on Barbie Fashion Designer.

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The future belongs to those who adapt; evolve with the programmable economy, or risk being left behind.

Thus in adopting the line of a nonracial approach, the liberals are playing their old game. They are claiming a "monopoly on intelligence and moral judgement" and setting the pattern and pace for the realisation of the black man's aspirations. They want to remain in good books with both the black and white worlds. They want to shy away from all forms of "extremisms", condemning "white supremacy" as being just as bad as "Black Power!". They vacillate between the two worlds, verbalising all the complaints of the blacks beautifully while skilfully extracting what suits them from the exclusive pool of white privileges. But ask them for a moment to give a concrete meaningful programme that they intend adopting, then you will see on whose side they really are. Their protests are directed at and appeal to white conscience, everything they do is directed at finally convincing the white electorate that the black man is also a man and that at some future date he should be given a place at the white man's table. The myth of integration as propounded under the banner of liberal ideology must be cracked and killed because it makes people believe that something is being done when in actual fact the artificial integrated circles are a soporific on the blacks and provide a vague satisfaction for the guilty-stricken whites. It works on a false premise that because it is difficult to bring people from different races together in this country, therefore achievement of this is in itself a step forward towards the total liberation of the blacks. Nothing could be more irrelevant and therefore misleading. Those who believe in it are living in a fool's paradise.

The expression "field of consciousness" has but recently come into vogue in the psychology books. Until quite lately the unit of mental life which figured most was the single "idea," supposed to be a definitely outlined thing. But at present psychologists are tending, first, to admit that the actual unit is more probably the total mental state, the entire wave of consciousness or field of objects present to the thought at any time; and, second, to see that it is impossible to outline this wave, this field, with any definiteness. As our mental fields succeed one another, each has its centre of interest, around which the objects of which we are less and less attentively conscious fade to a margin so faint that its limits are unassignable. Some fields are narrow fields and some are wide fields. Usually when we have a wide field we rejoice, for we then see masses of truth together, and often get glimpses of relations which we divine rather than see, for they shoot beyond the field into still remoter regions of objectivity, regions which we seem rather to be about to perceive than to perceive actually. At other times, of drowsiness, illness, or fatigue, our fields may narrow almost to a point, and we find ourselves correspondingly oppressed and contracted. Different individuals present constitutional differences in this matter of width of field. Your great organizing geniuses are men with habitually vast fields of mental vision, in which a whole programme of future operations will appear dotted out at once, the rays shooting far ahead into definite directions of advance. In common people there is never this magnificent inclusive view of a topic. They stumble along, feeling their way, as it were, from point to point, and often stop entirely.

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