How To Embed Quotes

Big Data processes codify the past. They do not invent the future. Doing that requires moral imagination, and that’s something only humans can provide. We have to explicitly embed better values into our algorithms, creating Big Data models that follow our ethical lead. Sometimes that will mean putting fairness ahead of profit.

Remember, research has shown that the more effort you put into recalling material, the deeper it embeds itself into your memory.

Most [organizations] think the key to growth is developing new technologies and products. But often this is not so. To unlock the next wave of growth, companies must embed these innovations in a disruptive new business model.

Creativity embeds knowledge so that it can become practice. We move what we’re learning from our heads to our hearts through our hands. We are born makers, and creativity is the ultimate act of integration—it is how we fold our experiences into our being.

Why did math matter so much? Some reasons were practical: More and more jobs required familiarity with probability, statistics, and geometry. The other reason was that math was not just math. Math is a language of logic. It is a disciplined, organized way of thinking. There is a right answer; there are rules that must be followed. More than any other subject, math is rigor distilled. Mastering the language of logic helps to embed higher-order habits in kids’ minds: the ability to reason, for example, to detect patterns and to make informed guesses. Those kinds of skills had rising value in a

This is how it works: Someone has a vision that arises from a fierce and passionate love. To make it real, we must love every moment of what we do. Impermanent spirals embed themselves in asphalt, concrete, dust. Slowly, slowly, they eat into the foundations of the structures of power. Deep transformations take time. Regeneration arises from decay. Si, se puede! It can be done.

When you’re creating content and you’re getting feedback from the audience it allows you to hone your vision, as well as embed your vision ultimately with whatever it is that you’re creating.

Remember how beautiful you were?" he whispered. It was a cruel thing to embed in a woman's compact, but he'd found a million uses for the thing. Made him feel like he was helping it redeem itself.

In 1983 Colonel Burns wrote a poem in which he envisioned how his fledgling communications network might one day influence the world. Imagine the emergence of a new meta-culture. Imagine all kinds of people everywhere getting committed to human excellence, getting committed to closing the gap between the human condition and the human potential... And imagine all of us hooked up with a common high tech communications system. That's a vision that brings tears to the eyes. Human excellence is an ideal that we can embed into every formal human structure on our planet. And that's really why we're going to do this. And that's also why The Meta Network is a creation we can love. Notwithstanding Colonel Burns's failure to foresee that people would use the Internet mostly to access porn and look themselves up on Google, his prescience was admirable.

Algorithms are formed through our experiences in the world. We embed a belief about the optimal output given different types of input. In other words, we learn how we should behave in different types of situations.

Big Data processes codify the past. They do not invent the future. Doing that requires moral imagination, and that’s something only humans can provide. We have to explicitly embed better values into our algorithms, creating Big Data models that follow our ethical lead. Sometimes that will mean putting fairness ahead of profit. In

To counter these stories, we must embed our lives in the true story. Through the reading of the Scriptures, the fellowship of the saints, the partaking of the sacraments, daily prayers, and the preaching of the Word, God reorients the way we see the world. Constantly comparing the rival stories to God’s story is essential to not being lulled to sleep in a secular age.

The biggest problem in AFRICA, is the government/public service leaders ensure that the education system teaches them WHAT to think and NOT HOW TO THINK. IT embeds a Fixed Mindest of Learned Helplessness. We can ReThink Resilience and psycap to transform the people, but the leaders won't be too happy when the voters can think beyond learned helplessness and a go beyond a liming culture 2000 years out of date. We need to Rethink Education and culture in the digital age.

We believe that application developers should be able to take advantage of new deployment technologies, like containers, without having to change how they work. Networking is a big part of that. Weave embeds a software defined network at the container level, so that applications and networks automatically share a common topology, and this is a great way to achieve consistency and scale.

The biggest problem in AFRICA, is the government/public service leaders ensure that the education system teaches people WHAT to think, and NOT HOW TO THINK. It embeds a Fixed Mindest of Learned Helplessness. We can ReThink Resilience and psycap to transform the people, but the leaders won't be too happy when the voters can think beyond learned helplessness and a go beyond a limiting culture 2000 years out of date. We need to Rethink Education and culture in the digital age.

advertising doesn’t exist to make you buy a product right away; it exists to embed subtle impressions that will drive sales later.

Once a religion binds with a new culture, it has a tendency to latch on like a parasite and direct cultural development in ways that ensure security of the religion and propagation. Religion embeds in the culture as a rabies virus embeds in the brain of a dog or raccoon. Successful binding creates the illusion that culture and religion are one, and followers come to believe that the culture could not survive without the religion. Further,

confidence in our own independence of mind. But advertising doesn’t exist to make you buy a product right away; it exists to embed subtle impressions that will drive sales later. Anyone who can’t acknowledge its likely effect on himself is doubly deceived.

I advocate giving full attention to the pain that arises with the breakdown of an addiction and the story that embeds it. (The “addiction” can be something subtle, a self-image, for example, or thoughts about how ethical or successful one is.) Just as it feels good to meet a need, an unmet need hurts. Pain is its call for attention. When all the substitutes for meeting that need are exhausted, when all the palliatives stop working, finally the pain that had been diffuse and latent leads us to the need.

repetition and continuous learning that embeds the information for later recall.

It's not just the thought we think that matter; it's how we think them, how long we think them, and how often we think them. A thought has to be thought again and again in order for it to embed in our brains. So to fade a thought or get rid of it altogether, stop thinking it.

The weakness of many novels and films can be seen in the fact that one is forced to interpret them ironically to find any depth in them (mise en abyme is an effect of the same kind). One is everywhere trapped between a literal and an ironic reading. A more or less conscious calculation that aims to disorientate any value judgement. It is particularly flagrant in the field of art, where this studied vagueness as to how a work is to be read has supplanted illusion and aesthetic judgement. Deep down, however, it is reality itself that has become so banal and insignificant that it has induced us into an ironic reading. It has become so homogenized that it breaks off from itself into a parallel reality. It is out of nostalgia that we embed it in another order: in the face of this insignificance, we are forced to hypothesize a more subtle realm beyond, a dimension beyond our grasp. A critical masochism by which all the speculative arts have found success.

Preaching is not just a sermon. Preaching is not simply a transfer of ideology from one man to a group of people. Preaching is a verbal celebration of God and all of His glory. The preacher seeks out the best, most choice words in order to present the truth of the text in a way that propels the hearer into a new realm of discovery and spiritual growth. The preacher not only engages the mind, but also penetrates the very depth of a person’s being. It is in that potent combination of delivery that the seeds of transformation embed themselves and take root.

every team to do a twenty-minute presentation on the year-end state of their team, incorporating two to three learnings from the book. It was a very university-professor move—integrating and teaching others is the best way to embed learning from a book. At the beginning of the two-day event, every person wrote their two values on a large poster. Over the course of the two days, we all wrote down on each poster one reason we appreciated that person and how they live into their values. It was beautiful. I still have mine. It’s hanging in my study as a reminder.

To achieve market orientation, we won’t do a large, top-down reorganization, which often creates large amounts of disruption, fear, and paralysis. Instead, we will embed the functional engineers and skills (e.g., Ops, QA, Infosec) into each service team, or provide their capabilities to teams through automated self-service platforms that provide production-like environments, initiate automated tests, or perform deployments.

If you remember our conversations about emotional contagion, it is not hard to imagine a child “feeling” fear around a dog when their parent holds their hand harder or hurries to cross the street to avoid someone walking their dog. The fear of the grandparent becomes the fear of the parent, which becomes the fear of the child. Understanding what we “inherit” and how we “inherit” is necessary for the insight required to make intentional change—change at the individual level (such as healing after trauma) and change at the cultural level (such as identifying and changing destructive policies that embed racism, for example).

I try to embed two elements in my workbook questions: something that helps them connect with and remember their

I have seen a man struck dead by a horse's kick before. This was rather different." "How so?" "When a horse kills a man, he does not usually embed a hoof pick in his skull.

The God of Israel modeled for us how to embed something in the memory of a group or peoplehood. When God instructed Moses in matters pertaining to the ongoing tutelage of Israel, he tells Moses the reason for the great “Song of Moses” that will follow in Deuteronomy 32. This song proclaimed God’s ways, his honor, his judgment, and his salvation. God wanted Israel to take this to heart, to hear it, to internalize it. So, he says, “Now write down this song and teach it to the Israelites and have them sing it [‘by heart’ MSG], so that it may be a witness for me against them” (Deut 31:19 NIV). They were to learn the song by heart. So, the song of Moses is in memorable poetry and was to be formally articulated in ways to facilitate memorization by the community. It was to be sung, oralized. But we note also that it was to be written down.324 The textual version of the poem was necessary for maintaining its permanence from generation to generation, to check its accuracy. Here we see the dynamic dialectic between the written word and the oralized word—the oralized word can be ephemeral, so must be preserved in writing. The written word is enduring but must be oralized.325

but if you don’t have an external system to think in and organise your thoughts, ideas and collected facts, or have no idea how to embed it in your overarching daily routines, the disadvantage is so enormous that it just can’t be compensated by a high IQ.

Every entrepreneur is free to decide how to structure their company, how to embed and lead the people in it, and how to organise the implementation of tasks. Smart entrepreneurs will try to understand the different options, methods and approaches available before implementing, modifying or rejecting them.

The issue is to embed into the platform multiple independent solutions to the same problem. Then this becomes common for everyone else. It’s a question of timing. If you do it right away, your ecosystem is scared that you’ll cannibalize their cash cows. If one provider builds a particular functionality, you don’t want to co-opt it. But if a whole slew of them have [developed the same capability], then competition reduces benefits anyway, and you can fold it in.

Racism lives in individuals’ hearts and minds; those in power embed it into institutional policies and practices. Systemic racism touches every aspect of every American life, and skin color determines how.

Deity does not create data and then bestow it upon mankind. All data is man-made. Somebody, at some point, decided what data to collect, how to organize it, how to present it, and how to infer meaning from it—and it embeds all kinds of false rigor into the process. Data has the same agenda as the person who created it, wittingly or unwittingly. For all the time that senior leaders spend analyzing data, they should be making equal investments to determine what data should be created in the first place.

Math is a language of logic. It is a disciplined, organized way of thinking. There is a right answer; there are rules that must be followed. More than any other subject, math is rigor distilled. Mastering the language of logic helps to embed higher-order habits in kids’ minds: the ability to reason, for example, to detect patterns and to make informed guesses. Those kinds of skills had rising value in a world in which information was cheap and messy.

The thundering inscription over the oracle at Delphi—“Know thyself!”—does not seem to mean “Know what you personally enjoy most at breakfast.” It seems rather to mean “Be aware that you are a limited human being and that you lack godlike powers.” So, too, Plato’s Socrates seeks to know how a human being could be both a fleshy animal, subject to sleepiness, sickness, and death, and yet also the locus of insight into eternal realities. To seek after self-knowledge is to seek to understand the kind of thing one is—that is, the kind of thing a human being is. Augustine does not deny us a view of the shape of his intimate individuality: his compulsive attachment to sex, his fierce competitive egoism, his haunted inner thirst for understanding. But he is careful to embed these elements in philosophical discussions of general interest and to lead us through them into yet more universal considerations. He suggests that these discussions and considerations have shaped him as an individual, and he describes his life in order to display its general human elements.

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I think about how many people I know who try to brush off the fact that their ‘agenda’ might be something that exists. That it might be to tell a story that isn’t just the same as everyone else’s. The very idea of being accused of an agenda in itself: what a horrifying prospect. The idea that people might want to be heard! It was as if Karla, right there, had screamed at the top of her voice over almost everyone in the games industry. I have an agenda. I have a fucking agenda. I imagine her standing in front of an audience made up of everyone in attendance at the Game Developers Conference in San Francisco, and pointing at people: ‘YOU have an agenda. And YOU have an agenda. And YOU have one too. I HAVE A FUCKING AGENDA.

it’s easier for a journalist to embed with the army than to go behind the scenes at a public school. Schools are a home to minors, after all, and the degree of protection is greater than in most other public institutions. It took months to find a school that would let me be a fly on the wall.

Big Data processes codify the past. They do not invent the future. Doing that requires moral imagination, and that’s something only humans can provide. We have to explicitly embed better values into our algorithms, creating Big Data models that follow our ethical lead. Sometimes that will mean putting fairness ahead of profit. In a sense, our society is struggling with a new industrial revolution. And we can draw some lessons from the last one. The turn of the twentieth century was a time of great progress. People could light their houses with electricity and heat them with coal. Modern railroads brought in meat, vegetables, and canned goods from a continent away. For many, the good life was getting better.

Question: It's a great book and its obvious that Guerin was very keen to blend what he felt were the best aspects of anarchism and the best aspects of socialism into this Libertarian Socialism. Do you think that those two terms Libertarian Socialism and Anarchism—are synonymous or do you think there are real differences between the two? Well, I don't think we can really say, because the terms of political discourse aren't well defined. Capitalism, trade, the state, pick any one... they are pretty loose terms. Which is okay, but it doesn't make sense to try to define these terms carefully when you don't have an explanatory theory to embed them in. But the fact is we can't really answer the question, anarchism covers too many things, libertarian socialism covers too many things. But I sympathize with what he's trying to do. I think it's the right thing. If you look carefully they are really close, there are similarities and relationships. The more anti-statist, antivanguardist left elements of the socialist movement, Marxist movement in fact—folks like Anton Pannekoek and others—there are close similarities between them and some of the wings of the anarchist movement, like the anarcho-syndicalists. It's pretty hard to make much of a distinction between, say, Pannekoek's workers' councils and anarcho-syndicalist conceptions of how to organize society. There are some differences, but they are the kind of differences that ought to exist when people are working together in comradely relationships. So, yes, that's a sensible blend in my view. The much sharper distinction is between all these movements and the various forms of totalitarianism like Bolshevism, corporate capitalism and so on. There you have a real break. Totalitarian structures on the one hand and free societies on the other. In fact, 1 think there are significant similarities between libertarian socialism and anarchism, this blend, and even very mainstream thinkers like John Dewey—there are striking similarities.

How quickly they embed into our lives, seeping into the fabric of everything we do. We are so together, so continuously joined that I am no longer sure where I end and she begins.