Globalization Best Quotes

When your children arrive, the best you can hope for is that they break open everything about you. Your mind floods with oxygen. Your heart becomes a room with wide-open windows. You laugh hard every day. You think about the future and read about global warming. You realize how nice it feels to care about someone else more than yourself. And gradually, through this heart-heavy openness and these fresh eyes, you start to see the world a little more. Maybe you start to care a teeny tiny bit more about what happens to everyone in it.

We must arm ourselves with patience and wisdom and listen to the poor what they want. This is the best way to avoid the trap of ignorance, ideology and inertia on our side.

Times are difficult globally; awakening is no longer a luxury or an ideal. It's becoming critical. We don't need to add more depression, more discouragement, or more anger to what's already here. It's becoming essential that we learn how to relate sanely with difficult times. The earth seems to be beseeching us to connect with joy and discover our innermost essence. This is the best way that we can benefit others.

In our day and age, global society has been saturated with the wrong teaching of false positivity. The denial of darkness never equates the abundance of light. And the denial of your actual character never equates to the reality of your best character. People today are afraid to work on themselves and on their actual realities, they believe that outward appearances are enough. Outward appearances have become everything in our current day and age. People don't see what they are actually like, nor who they actually are, in reality. They live in a phantasmic version of reality. It has to stop. In the phantasmic version of reality, there is no chance to experience true love, true goodness, and true metamorphosis. The caterpillar does not become a butterfly by telling everybody it has wings. It actually buries itself in darkness and grows those wings.

Pancakes taste best consumed in periods of sloth on protracted weekend mornings.

Any environmental biologist or statistician will tell you that humankind’s best chance of long-term survival occurs with a global population of around four billion.

How can 5 judges decide the best book of the year without reading every book of the year? While some lucky authors can enter the contest, others may never get the chance to do so due to the tough nomination and selection processes. And how can the judges’ decision be right when we know that submitting the same books to different panels will result in different winners?

If our goal is to slow migration, then the best way to do so is to work for a more equitable global system. But slowing migration is an odd goal, if the real problem is global inequality.

For more than a century ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as 'internationalists' and of conspiring with others around the world to build a more integrated global political and economic structure--one world, if you will. If that's the charge, I stand guilty, and I am proud of it.

The tragedy about history - personally and globally - is that while we may learn it we rarely learn from it.

Misogyny has not been completely wiped out anywhere. Rather, it resides on a spectrum, and our best hope for eradicating it globally is for each of us to expose and to fight against local versions of it, in the understanding that by doing so we advance the global struggle.

Even in engineering-driven Silicon Valley, the buzzwords of the moment call for building a “lean startup” that can “adapt” and “evolve” to an ever-changing environment. Would-be entrepreneurs are told that nothing can be known in advance: we’re supposed to listen to what customers say they want, make nothing more than a “minimum viable product,” and iterate our way to success. But leanness is a methodology, not a goal. Making small changes to things that already exist might lead you to a local maximum, but it won’t help you find the global maximum. You could build the best version of an app that lets people order toilet paper from their iPhone. But iteration without a bold plan won’t take you from 0 to 1. A company is the strangest place of all for an indefinite optimist: why should you expect your own business to succeed without a plan to make it happen? Darwinism may be a fine theory in other contexts, but in startups, intelligent design works best.

Perfumery is the best imitation of the vibrancy and subtlety of nature's evolution. Marian Bendeth, Global Fragrance Expert, Sixth Scents

In the global picture of God’s plan for your life, the good can be the Enemy of the better. And the better is the foe of the best. Until the good is cleared out of the way, you cannot receive that which is better, and you cannot receive the best until you are willing to let go of the better.

Every day one reads meretricious babble about 'globalization' and the abolition of frontiers, most of it amounting to little more than celebration of the worldwide availability of Wheel of Fortune.

Human beings are often at their best when responding to immediate crises — car accidents, house fires, hurricanes. We are less effective in the face of enormous but slow-moving crises such as the loss of biodiversity or climate change. When the crisis is environmental and global,

…consumers do look for bargains, and they don’t usually stop to ask why a product is so cheap. We have to face facts: by always looking for the best deal, we may be choosing slave-made goods without knowing what we are buying.

First Globals are ready to go anywhere, experience everything, and work and live in exotic places, and for them, family life takes priority over work life and a flexible, diverse, collaborative, fun learning environment is key.

This isolation has left Americans quite unaware of the world beyong their borders. Americans speak few languages, know little about foreign cultures, and remain unconvinced that they need to rectify this. Americans rarely benchmark to global standards because they are sure that their way must be the best and most advanced. There is a growing gap between America's worldly business elite and cosmopolitan class, on the one hand and the majority of the American people on the other. Without real efforts to bridge it, this divide could destroy America's competitive edge and its political future.

... toxic derivatives were underpinned by toxic economics, which, in turn, were no more than motivated delusions in search of theoretical justification; fundamentalist tracts that acknowledged facts only when they could be accommodated to the demands of the lucrative faith. Despite their highly impressive labels and technical appearance, economic models were merely mathematized versions of the touching superstition that markets know best, both at times of tranquility and in periods of tumult.

The best support Western feminists could give their global sisters (she said), was to listen first and speak later, following the lead of and partnering with local feminists, giving economic and other support from a position of ‘solidarity’ rather than ‘saving

The whole concept of 'the perfect meal' is ludicrous. I knew already that the best meal in the world, the perfect meal, is very rarely the most sophisticated or expensive one....Context and memory play powerful roles in all the truly great meals in one's life.

The best part of having superpowers is that most of the time other people do not even know that you have them— like when Peter Parker goes paintballing, people just think he is a really awesome paintballer, and he totally gets away with using his Spidey senses, and when Aquaman is on OkCupid, and he says he spends a lot of time thinking about global warming, people just think he’s a conscientious dude, and on the days that I get out of bed and put on appropriate workplace attire and eat three meals, none of which are Hot Pockets, people can’t even tell that right then, at that moment, I am using my superpowers. Anxiety is your body’s response to perceived danger and mine is so strong you would have to call it a superpower. It never gives up; It is always looking for a fight; It is the fiercest part of me.

So it was not superior thinkers, inventors or businesses that made Europe rich, but the fact that European elites were less successful in obstructing them... This is somewhat similar to our era of globalization. More countries, in more places, now have access to the sum of humanity's knowledge, and are open to the best innovations from other places... If progress is blocked in one place, many others will continue humanity's journey. (217-218)

Human beings are often at their best when responding to immediate crises — car accidents, house fires, hurricanes. We are less effective in the face of enormous but slow-moving crises such as the loss of biodiversity or climate change.

by 1950, caught up increasingly in our own global vision of anti-Communism, we chose not to see this war as primarily a colonial/anticolonial war, and we had begun to underwrite most of the French costs. Where our money went our rhetoric soon followed. We adjusted our public statements, and much of our journalism, to make it seem as if this was a war of Communists against anti-Communists, instead, as the people of Vietnam might have seen it, a war of a colonial power against an indigenous nationalist force.

Thomas Friedman, in his best-selling book The Lexus and the Olive Tree, declared that what happened in Asia wasn’t a crisis at all. “I believe globalization did us all a favor by melting down the economies of Thailand, Korea, Malaysia, Indonesia, Mexico, Russia, and Brazil in the 1990s, because it laid bare a lot of rotten practices and institutions,

Yoga exercises are the best connecting tools for unity, human dignity, health, equality, global peace and compassion.

I’d say that the only thing worth globalizing is dissent. It’s India’s best export.

With excess population you can't stabilise the economy of society, can't save the environment for society and can't subdue the evil in society.

When the plague went global, everyone wanted someone to blame. You were the first story and for many reasons, the best story.

Richard Felder is co-developer of the Index of Learning Styles. He suggests that there are eight different learning styles. Active learners absorb material best by applying it in some fashion or explaining it to others. Reflective learners prefer to consider the material before doing anything with it. Sensing learners like learning facts and tend to be good with details. Intuitive learners like to identify the relationships between things and are comfortable with abstract concepts. Visual learners remember best what they see, while verbal learners do better with written and spoken explanations. Sequential learners like to learn by following a process from one logical step to the next, while global learners tend to make cognitive leaps, continuously taking in information until they “get it.

best practices are useful reference points, but they must come with a warning label : The more you rely on external intelligence, the less you will value an internal idea. And this is the age of the idea

even if Noam Chomsky were right about everything, the Islamic doctrines related to martyrdom, jihad, blasphemy, apostasy, the rights of women and homosexuals, etc. would still present huge problems for the emergence of a global civil society (and these are problems quite unlike those presented by similar tenets in other faiths, for reasons that I have explained at length elsewhere and touch on only briefly here). And any way in which I might be biased or blinded by “the religion of the state,” or any other form of cultural indoctrination, has absolutely no relevance to the plight of Shiites who have their mosques, weddings, and funerals bombed by Sunni extremists, or to victims of rape who are beaten, imprisoned, or even killed as “adulteresses” throughout the Muslim world. I hope it goes without saying that the Afghan girls who even now are risking their lives by merely learning to read would not be best compensated for their struggles by being handed copies of Chomsky’s books enumerating the sins of the West

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

All this time, and I could just leave. I could have left months ago. For nearly two years, I had been seduced by the confidence of young men. They made it look so simple, knowing what you wanted and getting it. I had been ready to believe in them, eager to organize my life around their principles. I had trusted them to tell me who I was, what mattered, how to live. I had trusted them to have a plan, and trusted that it was the best plan for me. I thought they knew something I did not know. I swam in relief. Watching the city, wrapped in Ian’s jacket, I did not see that I was in good company: an entire culture had been seduced. I understood my blind faith in ambitious, aggressive, arrogant young men from America’s soft suburbs as a personal pathology, but it wasn’t personal at all. It had become a global affliction.

Though many desperately and relentlessly cling to old, divisive ideas in the face of a future that looks complex and uncertain, no one can legitimately portray themselves as members or practitioners of the one true faith, the superior race, the best culture. No one can say, with the image of the blue and green Earth floating in their heads, that others don't count as much as "we" do, that others don't hold the same status as we do, are not as significant as us, are ultimately just not as human as us.

If all information is seen as part of a war, out go any dreams of a global information space where ideas flow freely, bolstering deliberative democracy. Instead, the best future one can hope for is an ‘information peace’, in which each side respects the other’s ‘information sovereignty’: a favoured concept of both Beijing and Moscow, and essentially a cover for enforcing censorship.

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

To question the doing-well-by-doing-good globalists is not to doubt their intentions or results, rather it is to say that even when all those things are factored in, something is not quite right in believing they are the ones best positioned to effect meaningful change.

I am not a capitalist in the simplistic left/right sense. But I do believe in the power of the global free-market economy and in using capitalist tools. I believe in the power of teh free market and the power of capital in the marketplace. I also believe that providing unemployment benefits is not the best way to address poverty. The able-bodied poor don't wan tor need charity. The dole only increases their misery, robs them of incentive and, more important, of self-respect.

A sampler of England's hottest 'chefs' would include a mostly hairless young blond lad named Jamie Oliver, who is referred to as the Naked Chef. As best as I can comprehend, he's a really rich guy who pretends he scoots around on a Vespa, hangs out in some East End cold-water flat, and cooks green curry for his 'mates'. He's a TV chef, so few actually eat his food. I've never seen him naked. I believe the 'Naked' refers to his 'simple, straightforward, unadorned' food; though I gather that a great number of matronly housewives would like to believe otherwise. Every time I watch his show, I want to go back in time and bully him at school.

Only through the empowerment of society to be the very best it can be in a moral way, might we acheive peace through achievement.

Global libertarianism would be a borderless world society.

Think global, not local. Do not limit yourself to your current surroundings, aspire to be among the world's best.

Adler insisted that the answer to anti-Semitism was the global spread of intellectual culture.

People are always complaining that American culture has conquered the world. In fact, British culture probably remains more dominant. This fading midsize island has kept a bizarre grip on the global imagination. It’s not only their sports that the Brits have exported. The world’s six best-selling novels of the past hundred years are all British: four Harry Potters, one Agatha Christie, and one J. R. R. Tolkien. The world’s best-selling band ever is the Beatles. And the sports league with the biggest global impact is surely the Premier League.

Superman’s cosmopolitan decision could be interpreted simply as DC Comics attempting to appeal to the global market for Superman stuff. Less cynically, though, one blogger said, “It’s refreshing to see an alien refugee tell the United States that it’s as important to him as any other country on Earth—which, in turn, is as important to Superman as any other planet in the multiverse.

To make slaves more amenable to control, they were often separated at birth from their families. And, like domesticated animals, many were deliberately kept in a state of infantile dependence that inflicted a sort of psychic amputation on them—they remained like children, and their helplessness made them easier to control. Both animals and human slaves could be controlled best if kept economically and psychically dependent on their owners.

Even in the best of times, life aboard a seventeenth-century privateering ship was a challenging and claustrophobic experience. The fact that a community of a hundred or more people could survive on the open seas for months at a time, in a vessel with dimensions not much larger than a tennis court, should go down as one of the great achievements in our long history of creating life-sustaining habitats in fundamentally inhospitable environments.

It does not even seem to enter our minds that there might be some incongruity in praying to the God of peace, the God Who told us to love one another as He had loved us, Who warned us that they who took the sword would perish by it, and at the same time planning to annihilate not thousands but millions of civilians and soldiers, men, women and children without discrimination, even with the almost infallible certainty of inviting the same annihilation for ourselves! It may make sense for a sick man to pray for health and then take medicine, but I fail to see any sense at all in his praying for health and then drinking poison. WHEN I pray for peace I pray God to pacify not only the Russians and the Chinese but above all my own nation and myself. When I pray for peace I pray to be protected not only from the Reds but also from the folly and blindness of my own country. When I pray for peace, I pray not only that the enemies of my country may cease to want war, but above all that my own country will cease to do the things that make war inevitable. In other words, when I pray for peace I am not just praying that the Russians will give up without a struggle and let us have our own way. I am praying that both we and the Russians may somehow be restored to sanity and learn how to work out our problems, as best we can, together, instead of preparing for global suicide.

Jeremy Bentham argued that 'even in the best of times the great mass of citizens will most probably possess few resources other than their daily labour and, consequently, be always near indigence'. As long as working man was near indigence, hunger would remain an effective tool to goad him to labour. Bentham argued that an important task of government was to ensure conditions of deprivation, thereby guaranteeing that hunger would [be a constant motivation to work].

And how these bridgemakers exquisitely and bravely embody this nation’s reason for being, a place of radical opportunity and ceaseless welcome. And how when we forget that this is central to all that is best about this country, we forget ourselves—a blended people united not by stasis and cowardice and fear, but by irrational exuberance, by global enterprise on a human scale, by the inherent rightness of pressing forward, always forward, driven by courage unfettered and unyielding.

Annual global demand for fossil carbon is now just above 10 billion tons a year—a mass nearly five times more than the recent annual harvest of all staple grains feeding humanity, and more than twice the total mass of water drunk annually by the world’s nearly 8 billion inhabitants—and it should be obvious that displacing and replacing such a mass is not something best handled by government targets for years ending in zero or five. Both the high relative share and the scale of our dependence on fossil carbon make any rapid substitutions impossible: this is not a biased personal impression stemming from a poor understanding of the global energy system – but a realistic conclusion based on engineering and economic realities.

Perhaps the founder of the National Resources Defense Council, Gus Speth, said it best: “I used to think the top environmental problems facing the world were global warming, environmental degradation and eco-system collapse, and that we scientists could fix those problems with enough science. But I was wrong. The real problem is not those three items, but greed, selfishness and apathy. And for that we need a spiritual and cultural transformation. And we scientists don’t know how to do that.”34

Adler insisted that the answer to anti-Semitism was the global spread of intellectual culture. Interestingly, Adler criticized Zionism as a withdrawal into Jewish particularism: “Zionism itself is a present-day instance of the segregating tendency.” For Adler, the future for Jews lay in America, not Palestine: “I fix my gaze steadfastly on the glimmering of a fresh morning that shines over the Alleghenies and the Rockies, not on the evening glow, however tenderly beautiful, that broods and lingers over the Jerusalem hills.

It’s not easy to feel good about yourself when you are constantly being told you’re rubbish and/or part of the problem. That’s often the situation for people working in the public sector, whether these be nurses, civil servants or teachers. The static metrics used to measure the contribution of the public sector, and the influence of Public Choice theory on making governments more ‘efficient’, has convinced many civil-sector workers they are second-best. It’s enough to depress any bureaucrat and induce him or her to get up, leave and join the private sector, where there is often more money to be made. So public actors are forced to emulate private ones, with their almost exclusive interest in projects with fast paybacks. After all, price determines value. You, the civil servant, won’t dare to propose that your agency could take charge, bring a helpful long-term perspective to a problem, consider all sides of an issue (not just profitability), spend the necessary funds (borrow if required) and – whisper it softly – add public value. You leave the big ideas to the private sector which you are told to simply ‘facilitate’ and enable. And when Apple or whichever private company makes billions of dollars for shareholders and many millions for top executives, you probably won’t think that these gains actually come largely from leveraging the work done by others – whether these be government agencies, not-for-profit institutions, or achievements fought for by civil society organizations including trade unions that have been critical for fighting for workers’ training programmes.

The tyranny of merit arises from more than the rhetoric of rising. It consists in a cluster of attitudes and circumstances that, taken together, have made meritocracy toxic. First, under conditions of rampant inequality and stalled mobility, reiterating the message that we are responsible for our fate and deserve what we get erodes solidarity and demoralizes those left behind by globalization. Second, insisting that a college degree is the primary route to a respectable job and a decent life creates a credentialist prejudice that undermines the dignity of work and demeans those who have not been to college; and third, insisting that social and political problems are best solved by highly educated, value-neutral experts is a technocratic conceit that corrupts democracy and disempowers ordinary

Therefore, we read the Bible selectively. We pick a text here and there to fit our felt needs. This is like a doctor who forgets how to write prescriptions for the best antibiotics because every- body seems healthy, and he has spent the last decades tweaking good health with hip-hop exercise videos, unaware that pestilence is at the door. It’s like the soldier who forgets how to use his weapons because the times seem peaceful, and he has spent the last decades doing relief work and teaching the children how to play games.

the nationalist wave sweeping across the world cannot return the world to 1939 or 1914. Technology has changed everything by creating a set of global existential threats that no nation can solve on its own. A common enemy is the best catalyst for forging a common identity, and humankind now has at least three such enemies—nuclear war, climate change, and technological disruption. If despite these common threats humans choose to privilege their particular national loyalties above everything else, the results may be far worse than in 1914 and 1939.

On average, odd years have been the best for me. I’m at a point where everyone I meet looks like a version of someone I already know. Without fail, fall makes me nostalgic for things I’ve never experienced. The sky is molting. I don’t know if this is global warming or if the atmosphere is reconfiguring itself to accommodate all the new bright suffering. I am struck by an overwhelming need to go to Iceland. Despite all awful variables, we are still full of ideas as possible as unsexed fruit. I was terribly sorry to be the one to explain to the first graders the connection between the sunset and pollution. On Venus you and I are not even a year old. Then there were two skies. The one we fly through and the one we bury ourselves in. I appreciate my wide beveled spatula which fulfills the moment I realized I would grow up and own such things. I am glad I do not yet want sexy bathroom accessories. Such things. In the story we were together every time. On his wedding day, the stone in his chest not fully melted but enough. Sometimes I feel like there are birds flying out of me.

To conclude, the nationalist wave sweeping across the world cannot return the world to 1939 or 1914. Technology has changed everything by creating a set of global existential threats that no nation can solve on its own. A common enemy is the best catalyst for forging a common identity, and humankind now has at least three such enemies—nuclear war, climate change, and technological disruption. If despite these common threats humans choose to privilege their particular national loyalties above everything else, the results may be far worse than in 1914 and 1939.

For more than a century, ideological extremists, at either end of the political spectrum, have seized upon well-publicized incidents, such as my encounter with Castro, to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal, working against the best interests of the United States, characterizing my family and me as 'internationalists,' and of conspiring with others around the world to build a more integrated global political and economic structure - one world, if you will. If that's the charge, I stand guilty, and I am proud of it. “We are grateful to the Washington Post, the New York Times, Time Magazine and other great publications whose directors have attended our meetings and respected their promises of discretion for almost 40 years......It would have been impossible for us to develop our plan for the world if we had been subjected to the lights of publicity during those years. But, the world is more sophisticated and prepared to march towards a world government. The supernational sovereignty of an intellectual elite and world bankers is surely preferable to the national autodetermination practiced in past centuries.

GE’s lab is like a mini United Nations. Every engineering team looks like one of those multiethnic Benetton ads. But this was not affirmative action at work; it was a brutal meritocracy. When you are competing in the global technology Olympics every day, you have to recruit the best talent from anywhere you can find it.

The Middle Ages in Europe are traditionally seen as the time of Crusades, chivalry and the growing power of the papacy, but all this was little more than a sideshow to the titanic struggles taking place further east. The tribal system had led the Mongols to the brink of global domination, having conquered almost the whole continent of Asia. Europe and North Africa yawned open; it was striking then that the Mongol leadership focused not on the former but on the latter. Put simply, Europe was not the best prize on offer. All that stood in the way of Mongol control of the Nile, of Egypt’s rich agricultural output and its crucial position as a junction on the trade routes in all directions was an army commanded by men who were drawn from the very same steppes: this was not just a struggle for supremacy, it was the triumph of a political, cultural and social system. The battle for the medieval world was being fought between nomads from Central and eastern Asia.

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.

She is soft, but knows when to stand her ground. Natural disasters aren't a mistake. They're not just a big ol' whoopsy that happened when Mother Nature and Source were planning their calendars out. Mother nature is intentional. Everything about her is intentional. Every rainfall, is intentional. Every sunny day, is intentional. Every storm, is intentional and every natural disaster is intentional. She will roar when she needs, when she needs us to take a closer look. That's what natural disasters are. She won't rob us of our opportunity to rise up together- that's our evolution and she's not gonna do our dirty (epic) work for us. But she will nudge us. And she does nudge us. Do you notice? If we don't do our best to take care of global warming, the tides will rise and beach side cities will be wiped. Perhaps our kids or our kids' kids won't ever see the glaciers of today. She's not gonna cover up for us, but she will love us on our journey and gives us clues and signs. It's up to us to pay attention.

If we pursue the environmental goal not of “protecting the environment” or “saving the planet” from human beings but of “improving our environment” or “improving our world” for human beings, we can have it all—the best of what exists naturally and the best of what we can create—including the time and ability to enjoy what exists naturally.

The principles of neighborhood and subsistence will be disparaged by the globalists as 'protectionism' — and that is exactly what it is. It is a protectionism that is just and sound, because it protects local producers and is the best assurance of adequate supplies to local consumers. And the idea that local needs should be met first and only surpluses exported does not imply any prejudice against charity toward people in other places or trade with them. The principle of neighborhood at home always implies the principle of charity abroad. And the principle of subsistence is in fact the best guarantee of giveable or marketable surpluses. This kind of protection is not 'isolationism.

In his book Politics, which is the foundation of the study of political systems, and very interesting, Aristotle talked mainly about Athens. But he studied various political systems - oligarchy, monarchy - and didn't like any of the particularly. He said democracy is probably the best system, but it has problems, and he was concerned with the problems. One problem that he was concerned with is quite striking because it runs right up to the present. He pointed out that in a democracy, if the people - people didn't mean people, it meant freemen, not slaves, not women - had the right to vote, the poor would be the majority, and they would use their voting power to take away property from the rich, which wouldn't be fair, so we have to prevent this. James Madison made the same pint, but his model was England. He said if freemen had democracy, then the poor farmers would insist on taking property from the rich. They would carry out what we these days call land reform. and that's unacceptable. Aristotle and Madison faced the same problem but made the opposite decisions. Aristotle concluded that we should reduce ineqality so the poor wouldn't take property from the rich. And he actually propsed a visin for a city that would put in pace what we today call welfare-state programs, common meals, other support systems. That would reduce inequality, and with it the problem of the poor taking property from the rich. Madison's decision was the opposite. We should reduce democracy so the poor won't be able to get together to do this. If you look at the design of the U.S. constitutional system, it followed Madison's approach. The Madisonian system placed power in the hands of the Senate. The executive in those days was more or less an administrator, not like today. The Senate consisted of "the wealth of the nation," those who had sympathy for property owners and their rights. That's where power should be. The Senate, remember, wasn't elected. It was picked by legislatures, who were themselves very much subject to control by the rich and the powerful. The House, which was closer to the population, had much less power. And there were all sorts of devices to keep people from participation too much - voting restrictions and property restrictions. The idea was to prevent the threat of democracy. This goal continues right to the present. It has taken different forms, but the aim remains the same.

So ecological duress can increase or decrease aggression. This raises the key issue of what global warming will do to our best and worst behaviors. There will definitely be some upsides. Some regions will have longer growing seasons, increasing the food supply and reducing tensions. Some people will eschew conflict, being preoccupied with saving their homes from the encroaching ocean or growing pineapples in the Arctic. But amid squabbling about the details in predictive models, the consensus is that global warming won’t do good things to global conflict. For starters, warmer temperatures rile people up—in cities during the summers, for every three degree increase in temperature, there was a 4 percent increase in interpersonal violence and 14 percent in group violence. But global warming’s bad news is more global—desertification, loss of arable land due to rising seas, more droughts. One influential meta-analysis projected 16 percent and 50 percent increases in interpersonal and group violence, respectively, in some regions by 2050.

Faced with an ecological crisis whose roots lie in this disengagement, in the separation of human agency and social responsibility from the sphere of our direct involvement with the non-human environment, it surely behoves us to reverse this order of priority. I began with the point that while both humans and animals have histories of their mutual relations, only humans narrate such histories. But to construct a narrative, one must already dwell in the world and, in the dwelling, enter into relationships with its constituents, both human and non-human. I am suggesting that we rewrite the history of human-animal relations, taking this condition of active engagement, of being-in-the-world, as our starting point. We might speak of it as a history of human concern with animals, insofar as this notion conveys a caring, attentive regard, a 'being with'. And I am suggesting that those of us who are 'with' animals in their day-to-day lives, most notably hunters and herdsmen, can offer us some of the best possible indications of how we might proceed.

This astounding success is owing to one of the cleverest evolutionary strategies ever chanced upon by a plant: the trick of producing a psychoactive compound that happens to fire the minds of one especially clever primate, inspiring that animal to heroic feats of industriousness, many of which ultimately redound to the benefit of the plant itself. For coffee and tea have not only benefited by gratifying human desire, as have so many other plants, but these two have also assisted in the construction of precisely the kind of civilization in which they could best thrive: a world ringed by global trade, driven by consumer capitalism, and dominated by a species that by now can barely get out of bed without their help.

The place to start is with a true history of capitalism and globalization, which I examine in the next two chapters (chapters 1 and 2). In these chapters, I will show how many things that the reader may have accepted as ‘historical facts’ are either wrong or partial truths. Britain and the US are not the homes of free trade; in fact, for a long time they were the most protectionist countries in the world. Not all countries have succeeded through protection and subsidies, but few have done so without them. For developing countries, free trade has rarely been a matter of choice; it was often an imposition from outside, sometimes even through military power. Most of them did very poorly under free trade; they did much better when they used protection and subsidies. The best-performing economies have been those that opened up their economies selectively and gradually. Neo-liberal free-trade free-market policy claims to sacrifice equity for growth, but in fact it achieves neither; growth has slowed down in the past two and a half decades when markets were freed and borders opened.

with zero fillings, revealed by the so-so joke—“Have you heard the news about Schrödinger’s Cat? It died today; wait—it didn’t, did, didn’t, did …”; high-volume discourse on who’s the best Bond; on Gilmour and Waters and Syd; on hyperreality; dollar-pound parity; Sartre, Bart Simpson, Barthes’s myths; “Make mine a double”; George Michael’s stubble; “Like, music expired with the Smiths”; urbane and entitled, for the most part, my peers; their eyes, hopes, and futures all starry; fetal think-tankers, judges, and bankers in statu pupillari; they’re sprung from the loins of the global elite (or they damn well soon will be); power and money, like Pooh Bear and honey, stick fast—I don’t knock it, it’s me; and speaking of loins, “Has anyone told

So we call upon the author to explain (Doop doop doop doop dooop) Our myxomatoid kids spraddle the streets, we've shunned them from the greasy-grind The poor little things, they look so sad and old as they mount us from behind I ask them to desist and to refrain And then we call upon the author to explain (Doop doop doop doop dooop)Rosary clutched in his hand, he died with tubes up his nose And a cabal of angels with finger cymbals chanted his name in code We shook our fists at the punishing rain And we call upon the author to explain (Doop doop doop doop dooop) He said everything is messed up around here, everything is banal and jejune There is a planetary conspiracy against the likes of you and me in this idiot constituency of the moon Well, he knew exactly who to blame And we call upon the author to explain (Doop doop doop doop dooop) Prolix! Prolix! Nothing a pair of scissors can't fix! Prolix! Prolix! Nothing a pair of scissors can't fix!(Doop doop doop doop dooop) Well, I go guruing down the street, young people gather round my feet Ask me things, but I don't know where to start They ignite the power-trail ssstraight to my father's heart And once again I call upon the author to explain (Doop doop doop doop dooop ...)We call upon the author to explain Who is this great burdensome slavering dog-thing that mediocres my every thought? I feel like a vacuum cleaner, a complete sucker, it's fucked up and he is a fucker But what an enormous and encyclopaedic brain I call upon the author to explain (Doop doop doop doop dooop ...) Oh rampant discrimination, mass poverty, third world debt, infectious diseease Global inequality and deepening socio-economic divisions Well, it does in your brain And we call upon the author to explain (Doop doop doop doop dooop ...) Now hang on, my friend Doug is tapping on the window (Hey Doug, how you been?) Brings me back a book on holocaust poetry complete with pictures Then tells me to get ready for the rain And we call upon the author to explain (Doop doop doop doop dooop ...) I say prolix! Prolix! Something a pair of scissors can fix Bukowski was a jerk! Berryman was best! He wrote like wet papier mache, went the Heming-way weirdly on wings and with maximum pain We call upon the author to explain (Doop doop doop doop dooop ...) Down in my bolthole I see they've published another volume of unreconstructed rubbish "The waves, the waves were soldiers moving". Well, thank you, thank you, thank you And again I call upon the author to explain Yeah, we call upon the author to explain Prolix! Prolix! There's nothing a pair of scissors can't fix!

If you're anything like me, you don't make up your mind about important issues by doing original research, pounding over primary sources and coming to your own conclusions; you listen to people who claim to know what they're talking about - "experts" - and try to determine which of them is more credible. You do your best to gauge who's authentically well-informed and unbiased, who has an agenda and what it is - who's a corporate flack, a partisan hack, or a wacko. I believe that global warming is real and anthropogenic not because I've personally studied Antarctic ice core samples or run my own computer climate models, but because all the people who support the theory are climatologists with no evident investment in the issue, and all the people who dismiss it as alarmist claptrap are shills of the petro-chemical industry or just seem to like debunking things, from the Holocaust to the moon landing. We put our trust - our votes, our money, sometimes our lives - in someone else's authority. In other words, most of us decide not what to believe but whom to believe. And I say believe because for most people, such decisions are matters of faith rather than reason.

When people are looking for causes of failure, they are predisposed to one of these positions. Suppose you apply for a job, but fail to get hired. Here are some possible answers you give. Global: I don't look good on paper and I get nervous at interviews. Specific: I don't really know enough about the kinds of products they sell. To look good at an interview, I need more of a feel for the business. Chronic: I don't have a dynamic, take-charge kind of personality. It's not who I am. Transient: I had just recovered from the flu and had not been sleeping well. I wasn't at my best. Personal: The job was there for the taking. I just couldn't get it done. Universal: they probably already had an insider picked out; the job search was just for show, and no outsider would have gotten the job.

Elite support for so-called free trade is due to the fact that elites share a global perspective at odds with the best interests of the United States. Policies that produce world growth at U.S. expense are endorsed. Policies that benefit the United States while slowing world growth are rejected. Today globalization’s triumph over nationalism is energizing a nationalist revival as nations reassess their individual interests. Certain

Google, “Hi, Google. Based on everything you know about cars, and based on everything you know about me (including my needs, my habits, my views on global warming, and even my opinions about Middle Eastern politics), what is the best car for me?” If Google can give us a good answer to that, and if we learn by experience to trust Google’s wisdom instead of our own easily manipulated feelings, what could possibly be the use of car advertisements?3

I hadn’t gone to Andover, or Horace Mann or Eton. My high school had been the average kind, and I’d been the best student there. Such was not the case at Eli. Here, I was surrounded by geniuses. I’d figured out early in my college career that there were people like Jenny and Brandon and Lydia and Josh—truly brilliant, truly luminous, whose names would appear in history books that my children and grandchildren would read, and there were people like George and Odile—who through beauty and charm and personality would make the cult of celebrity their own. And then there were people like me. People who, through the arbitrary wisdom of the admissions office, might share space with the big shots for four years, might be their friends, their confidantes, their associates, their lovers—but would live a life well below the global radar. I knew it, and over the years, I’d come to accept it. And I understood that it didn’t make them any better than me.

I sat there on that Wednesday evening in my pokey fucking living room, looked at myself on the TV screen being a massive, odious cunt, and realised that nothing has really changed. Deep down, like most of us, still now at the age of thirty-eight, I have this empty, black hole inside of me that nothing and no one seems capable of filling. I say like most of us because, well, look around you. Our society, our businesses, our social constructs, habits, pastimes, addictions and distractions are predicated on vast, endemic levels of emptiness and dissatisfaction. I call it self-hatred. I hate who I was, am and have become and, as we are taught to, I constantly chastise myself for the things I do and say. And such are the global levels of intolerance, greed, entitlement and dysfunction it is evidently not just confined to a small, wounded section of society. We are all in a world of pain. If it was ever any different way back in the past, it has, by now, most certainly become normalised. And I am as angry about that as I am about my own past. There is an anger that runs underneath everything, that fuels my life and feeds the animal inside me. And it is an anger that always, always prevents me, despite my best efforts, from becoming a better version of myself. My goddamn head seems to have a life of its own, quite beyond my control, incapable of reason, compassion or bargaining. It shouts at me from deep inside. As a kid the words didn’t make sense. As an adult it’s waiting at the end of my bed and starts talking an hour or two before I wake up so that when my eyes open it is in full-on rage mode, blaring this shit at me about how glad it is I’m finally awake, how fucked I am today, how there won’t be enough time, I’ll fuck everything up, my friends are plotting against me, trust no one, I must try as hard as I can to salvage everything in my life while knowing it’s already a lost cause. I’m exhausted all the time. It’s a kind of toxic ME – corrosive, pervasive, penetrative, negative, all the bad -ives.

An economically weakened and isolationist America will call into question the Pax Americana, whereby the United States oversees international peace and security, and thus expose the world to the unpredictable whims and values of nondemocratic powers. These are not the solutions the world needs. Creating sustainable economic growth in the twenty-first century requires no less than aggressively retooling history’s greatest engine of growth, democratic capitalism itself. This requires a clear-eyed assessment of how ineffective the system is in its current state, politically as well as economically—and then implementing the repairs that will yield better outcomes. Too much is at stake for us to remain wedded to the status quo. The ominous rise of protectionism and nationalism throughout the world portend that the global economy and community are eroding already. The only way forward is to preserve the best of liberal democratic capitalism and to repair the worst. We cannot cling to past practices and old ideologies simply for their own sake. Doing nothing is no choice at all.

In his book Real Presences, George Steiner asks us to "imagine a society in which all talk about the arts, music and literature is prohibited." In such a society there would be no more essays on whether Hamlet was mad or only pretending to be, no reviews of the latest exhibitions or novels, no profiles of writers or artists. There would be no secondary, or parasitic, discussion - let alone tertiary: commentary on commentary. We would have, instead, a "republic for writers and readers" with no cushion of professional opinion-makers to come between creators and audience. While the Sunday papers presently serve as a substitute for the experiencing of the actual exhibition or book, in Steiner's imagined republic the review pages would be turned into listings:catalogues and guides to what is about to open, be published, or be released. What would this republic be like? Would the arts suffer from the obliteration of this ozone of comment? Certainly not, says Steiner, for each performance of a Mahler symphony is also a critique of that symphony. Unlike the reviewer, however, the performer "invests his own being in the process of interpretation." Such interpretation is automatically responsible because the performer is answerable to the work in a way that even the most scrupulous reviewer is not. Although, most obviously, it is not only the case for drama and music; all art is also criticism. This is most clearly so when a writer or composer quotes or reworks material from another writer or composer. All literature, music, and art "embody an expository reflection which they pertain". In other words it is not only in their letters, essays, or conversation that writers like Henry James reveal themselves also to be the best critics; rather, The Portrait of a Lady is itself, among other things, a commentary on and a critique of Middlemarch. "The best readings of art are art." No sooner has Steiner summoned this imaginary republic into existence than he sighs, "The fantasy I have sketched is only that." Well, it is not. It is a real place and for much of the century it has provided a global home for millions of people. It is a republic with a simple name: jazz.

The trauma of the Soviet collapse was economic, cultural, political, strategic—and demographic. Between 1986 and 1994, the birth rate halved while the death rate nearly doubled. Russia today is deindustrializing at the same time its population is collapsing. Dark? Yes, but Russia is probably one of the best-case scenarios for much of the industrialized world. Russia, after all, at least has ample capacity at home to feed and fuel itself in addition to sufficient nuclear weapons to make any would-be aggressor stop and think (a few dozen times) before launching an assault.

This isolation has left Americans quite unaware of the world beyond their borders. Americans speak few languages, know little about foreign cultures, and remain unconvinced that they need to rectify this. Americans rarely benchmark to global standards because they are sure that their way must be the best and most advanced. There is a growing gap between America's worldly business elite and cosmopolitan class, on the one hand and the majority of the American people on the other. Without real efforts to bridge it, this divide could destroy America's competitive edge and its political future.

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

The truth was that history—and in Indochina we were on the wrong side of it—was a hard taskmaster and from the early to the middle sixties, when we were making those fateful decisions, we had almost no choices left. Our options had been steadily closing down since 1946, when the French Indochina War began. That was when we had the most options, and the greatest element of choice. But we had granted, however reluctantly, the French the right to return and impose their will on the Vietnamese by force; and by 1950, caught up increasingly in our own global vision of anti-Communism, we chose not to see this war as primarily a colonial/anticolonial war, and we had begun to underwrite most of the French costs. Where our money went our rhetoric soon followed. We adjusted our public statements, and much of our journalism, to make it seem as if this was a war of Communists against anti-Communists, instead, as the people of Vietnam might have seen it, a war of a colonial power against an indigenous nationalist force. By the time the Kennedy-Johnson team arrived and started talking about all their options, like it or not (and they did not even want to think about it) they had in fact almost no options at all.

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to “Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

After the plates are removed by the silent and swift waiting staff, General Çiller leans forward and says across the table to Güney, ‘What’s this I’m reading in Hürriyet about Strasbourg breaking up the nation?’ ‘It’s not breaking up the nation. It’s a French motion to implement European Regional Directive 8182 which calls for a Kurdish Regional Parliament.’ ‘And that’s not breaking up the nation?’ General Çiller throws up his hands in exasperation. He’s a big, square man, the model of the military, but he moves freely and lightly ‘The French prancing all over the legacy of Atatürk? What do you think, Mr Sarioğlu?’ The trap could not be any more obvious but Ayşe sees Adnan straighten his tie, the code for, Trust me, I know what I’m doing, ‘What I think about the legacy of Atatürk, General? Let it go. I don’t care. The age of Atatürk is over.’ Guests stiffen around the table, breath subtly indrawn; social gasps. This is heresy. People have been shot down in the streets of Istanbul for less. Adnan commands every eye. ‘Atatürk was father of the nation, unquestionably. No Atatürk, no Turkey. But, at some point every child has to leave his father. You have to stand on your own two feet and find out if you’re a man. We’re like kids that go on about how great their dads are; my dad’s the strongest, the best wrestler, the fastest driver, the biggest moustache. And when someone squares up to us, or calls us a name or even looks at us squinty, we run back shouting ‘I’ll get my dad, I’ll get my dad!’ At some point; we have to grow up. If you’ll pardon the expression, the balls have to drop. We talk the talk mighty fine: great nation, proud people, global union of the noble Turkic races, all that stuff. There’s no one like us for talking ourselves up. And then the EU says, All right, prove it. The door’s open, in you come; sit down, be one of us. Move out of the family home; move in with the other guys. Step out from the shadow of the Father of the Nation. ‘And do you know what the European Union shows us about ourselves? We’re all those things we say we are. They weren’t lies, they weren’t boasts. We’re good. We’re big. We’re a powerhouse. We’ve got an economy that goes all the way to the South China Sea. We’ve got energy and ideas and talent - look at the stuff that’s coming out of those tin-shed business parks in the nano sector and the synthetic biology start-ups. Turkish. All Turkish. That’s the legacy of Atatürk. It doesn’t matter if the Kurds have their own Parliament or the French make everyone stand in Taksim Square and apologize to the Armenians. We’re the legacy of Atatürk. Turkey is the people. Atatürk’s done his job. He can crumble into dust now. The kid’s come right. The kid’s come very right. That’s why I believe the EU’s the best thing that’s ever happened to us because it’s finally taught us how to be Turks.’ General Çiller beats a fist on the table, sending the cutlery leaping. ‘By God, by God; that’s a bold thing to say but you’re exactly right.

Jobs and Wozniak had no personal assets, but Wayne (who worried about a global financial Armageddon) kept gold coins hidden in his mattress. Because they had structured Apple as a simple partnership rather than a corporation, the partners would be personally liable for the debts, and Wayne was afraid potential creditors would go after him. So he returned to the Santa Clara County office just eleven days later with a “statement of withdrawal” and an amendment to the partnership agreement. “By virtue of a re-assessment of understandings by and between all parties,” it began, “Wayne shall hereinafter cease to function in the status of ‘Partner.’” It noted that in payment for his 10% of the company, he received $800, and shortly afterward $1,500 more. Had he stayed on and kept his 10% stake, at the end of 2012 it would have been worth approximately $54 billion. Instead he was then living alone in a small home in Pahrump, Nevada, where he played the penny slot machines and lived off his social security check. He later claimed he had no regrets. “I made the best decision for me at the time. Both of them were real whirlwinds, and I knew my stomach and it wasn’t ready for such a ride.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.

In theory, the fact that the rich countries own part of the capital of poor countries can have virtuous effects by promoting convergence. If the rich countries are so flush with savings and capital that there is little reason to build new housing or add new machinery (in which case economists say that the “marginal productivity of capital,” that is, the additional output due to adding one new unit of capital “at the margin,” is very low), it can be collectively efficient to invest some part of domestic savings in poorer countries abroad. Thus the wealthy countries—or at any rate the residents of wealthy countries with capital to spare—will obtain a better return on their investment by investing abroad, and the poor countries will increase their productivity and thus close the gap between them and the rich countries. According to classical economic theory, this mechanism, based on the free flow of capital and equalization of the marginal productivity of capital at the global level, should lead to convergence of rich and poor countries and an eventual reduction of inequalities through market forces and competition. This optimistic theory has two major defects, however. First, from a strictly logical point of view, the equalization mechanism does not guarantee global convergence of per capita income. At best it can give rise to convergence of per capita output, provided we assume perfect capital mobility and, even more important, total equality of skill levels and human capital across countries—no small assumption.

Let’s see what “multifactorial” means in a practical sense. Consider someone with frequent depression who is visiting a friend today, pouring her heart out about her problems. How much could you have predicted the global depression and today’s behavior by knowing about her biology? Suppose “knowing about her biology” consisted only of knowing what version of the serotonin transporter gene she has. How much predictive power does that give you? As we saw in chapter 8, not much—say, 10 percent. What if “knowing about her biology” consists of knowing the status of that gene plus knowing if one of her parents died when she was a child? More, maybe 25 percent. How knowing her serotonin transporter gene status + childhood adversity status + whether she is living alone in poverty? Maybe up to 40 percent. Add knowledge of the average level of glucocorticoids in her bloodstream today. Maybe a bit more. Toss in knowing if she’s living in an individualist or a collectivist culture. Some more predictability.fn11 Know if she is menstruating (which typically exacerbates symptoms in seriously depressed women, making it more likely that they’ll be socially withdrawn rather than reaching out to someone). Some more predictability. Maybe even above the 50 percent mark by now. Add enough factors, many of which, possibly most of which, have not yet been discovered, and eventually your multifactorial biological knowledge will give you the same predictive power as in the fractured-bone scenario. Not different amounts of biological causation; different types of causation.

#1. No Escape and feature keys Today’s Apple Event confirmed many of the rumors surrounding the lengthy-awaited refresh of the Macbook Pro line. The Escape and Function keys at the laptops had been deserted in choose of a hint bar that changed relying at the software that is getting used. The last the Macbook Pro got a chief update was a shocking 4 years in the past and many guides are celebrating the brand new design. However, the lack of bodily Escape and Function keys is a disaster for one major set of Apple’s customers — Developers. Let’s test numbers: There are ~ 19 million developers inside the global. And Apple has managed to promote ~19 million Macs over the past four quarters. What a twist of fate! Yes, builders are drawn toward Apple products mainly for software program reasons: the Unix-like running gadget and the proprietary development atmosphere. But builders want to have a useful keyboard to make use of that software and now they don’t. Why Tim Cook, why? This isn’t to say that the contact bar is an inherently awful concept. You should locate it on pinnacle of the Esc and feature keys as opposed to doing away with them completely! Something like this: #2 Power. Almost no improvement for RAM and a processor The 2016 MacBook Pro ships with RAM and processor specifications that are nearly equal to the 2010 model. Deja vu? RAM: At least it appears like that, because the MacBook Pro has had alternatives of as much as 16 GB of RAM in view that 2010. The best difference now's that you pay for the update. Processors: The MacBook Pro had options with 2.4 gigahertz twin-middle processors again in 2010. Anything new in 2016? Not absolutely, well… nope.

Mattis and Gary Cohn had several quiet conversations about The Big Problem: The president did not understand the importance of allies overseas, the value of diplomacy or the relationship between the military, the economy and intelligence partnerships with foreign governments. They met for lunch at the Pentagon to develop an action plan. One cause of the problem was the president’s fervent belief that annual trade deficits of about $500 billion harmed the American economy. He was on a crusade to impose tariffs and quotas despite Cohn’s best efforts to educate him about the benefits of free trade. How could they convince and, in their frank view, educate the president? Cohn and Mattis realized they were nowhere close to persuading him. The Groundhog Day–like meetings on trade continued and the acrimony only grew. “Let’s get him over here to the Tank,” Mattis proposed. The Tank is the Pentagon’s secure meeting room for the Joint Chiefs of Staff. It might focus him. “Great idea,” Cohn said. “Let’s get him out of the White House.” No press; no TVs; no Madeleine Westerhout, Trump’s personal secretary, who worked within shouting distance of the Oval Office. There wouldn’t even be any looking out the window, because there were no windows in the Tank. Getting Trump out of his natural environment could do the trick. The idea was straight from the corporate playbook—a retreat or off-site meeting. They would get Trump to the Tank with his key national security and economic team to discuss worldwide strategic relations. Mattis and Cohn agreed. Together they would fight Trump on this. Trade wars or disruptions in the global markets could savage and undermine the precarious stability in the world. The threat could spill over to the military and intelligence community. Mattis couldn’t understand why the U.S. would want to pick a fight with allies, whether it was NATO, or friends in the Middle East, or Japan—or particularly with South Korea.

These include: 1.Do the Right Thing—the principle of integrity. We see in George Marshall the endless determination to tell the truth and never to curry favor by thought, word, or deed. Every one of General Marshall’s actions was grounded in the highest sense of integrity, honesty, and fair play. 2.Master the Situation—the principle of action. Here we see the classic “know your stuff and take appropriate action” principle of leadership coupled with a determination to drive events and not be driven by them. Marshall knew that given the enormous challenges of World War II followed by the turbulent postwar era, action would be the heart of his remit. And he was right. 3.Serve the Greater Good—the principle of selflessness. In George Marshall we see a leader who always asked himself, “What is the morally correct course of action that does the greatest good for the greatest number?” as opposed to the careerist leader who asks “What’s in it for me?” and shades recommendations in a way that creates self-benefit. 4.Speak Your Mind—the principle of candor. Always happiest when speaking simple truth to power, General and Secretary Marshall never sugarcoated the message to the global leaders he served so well. 5.Lay the Groundwork—the principle of preparation. As is often said at the nation’s service academies, know the six Ps: Prior Preparation Prevents Particularly Poor Performance. 6.Share Knowledge—the principle of learning and teaching. Like Larry Bird on a basketball court, George Marshall made everyone on his team look better by collaborating and sharing information. 7.Choose and Reward the Right People—the principle of fairness. Unbiased, color- and religion-blind, George Marshall simply picked the very best people. 8.Focus on the Big Picture—the principle of vision. Marshall always kept himself at the strategic level, content to delegate to subordinates when necessary. 9.Support the Troops—the principle of caring. Deeply involved in ensuring that the men and women under his command prospered, General and Secretary Marshall taught that if we are loyal down the chain of command, that loyalty will be repaid not only in kind but in operational outcomes as well.

The Delusion of Lasting Success promises that building an enduring company is not only achievable but a worthwhile objective. Yet companies that have outperformed the market for long periods of time are not just rare, they are statistical artifacts that are observable only in retrospect. Companies that achieved lasting success may be best understood as having strung together many short-term successes. Pursuing a dream of enduring greatness may divert attention from the pressing need to win immediate battles. The Delusion of Absolute Performance diverts our attention from the fact that success and failure always take place in a competitive environment. It may be comforting to believe that our success is entirely up to us, but as the example of Kmart demonstrated, a company can improve in absolute terms and still fall further behind in relative terms. Success in business means doing things better than rivals, not just doing things well. Believing that performance is absolute can cause us to take our eye off rivals and to avoid decisions that, while risky, may be essential for survival given the particular context of our industry and its competitive dynamics. The Delusion of the Wrong End of the Stick lets us confuse causes and effects, actions and outcomes. We may look at a handful of extraordinarily successful companies and imagine that doing what they did can lead to success — when it might in fact lead mainly to higher volatility and a lower overall chance of success. Unless we start with the full population of companies and examine what they all did — and how they all fared — we have an incomplete and indeed biased set of information. The Delusion of Organizational Physics implies that the business world offers predictable results, that it conforms to precise laws. It fuels a belief that a given set of actions can work in all settings and ignores the need to adapt to different conditions: intensity of competition, rate of growth, size of competitors, market concentration, regulation, global dispersion of activities, and much more. Claiming that one approach can work everywhere, at all times, for all companies, has a simplistic appeal but doesn’t do justice to the complexities of business. These points, taken together, expose the principal fiction at the heart of so many business books — that a company can choose to be great, that following a few key steps will predictably lead to greatness, that its success is entirely of its own making and not dependent on factors outside its control.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.

Not all monotheisms are exactly the same at the moment. They're all based on the same illusion. They're all plagiarisms of each other, but there is one in particular that at the moment is proposing a serious menace not just to freedom of speech and freedom of expression, but to quite a lot of other freedoms too. And this is the religion that exhibits the horrible trio of self-hatred, self-righteousness, and self-pity. I am talking about militant Islam. Globally, it's a gigantic power. It controls an enormous amount of oil wealth, several large countries and states, and with an enormous fortune it's pumping the ideologies of Wahhabism and Salafism around the world, poisoning societies where it goes, ruining the minds of children, stultifying the young in its madrassas, training people in violence, making a cult of death and suicide and murder. That's what it does globally. It's quite strong. In our societies it poses as a cringing minority, whose faith you might offend, who deserves all the protection that a small and vulnerable group might need. Now, it makes quite large claims for itself, doesn't it? It says it's the Final Revelation. It says that God spoke to one illiterate businessman in the Arabian Peninsula three times through an archangel, and that the resultant material—which as you can see as you read it is largely plagiarized ineptly from the Old and The New Testament—is to be accepted as the Final Revelation and as the final and unalterable one, and that those who do not accept this revelation are fit to be treated as cattle infidels, potential chattel, slaves and victims. Well, I tell you what, I don't think Muhammad ever heard those voices. I don't believe it. And the likelihood that I am right—as opposed to the likelihood that a businessman who couldn't read had bits of the Old and The New Testament re-dictated to him by an archangel—I think puts me much more near the position of being objectively correct. But who is the one under threat? The person who promulgates this and says I'd better listen because if I don't I'm in danger, or me who says, "No, I think this is so silly you can even publish a cartoon about it"? And up go the placards and the yells and the howls and the screams—this is in London, this is in Toronto, this is in New York, it's right in our midst now—"Behead those who cartoon Islam." Do they get arrested for hate speech? No. Might I get in trouble for saying what I just said about the prophet Muhammad? Yes, I might. Where are your priorities, ladies and gentlemen? You're giving away what is most precious in your own society, and you're giving it away without a fight, and you're even praising the people who want to deny you the right to resist it. Shame on you while you do this. Make the best use of the time you've got left.