Human Centred Design Quotes

There is no addiction centre in the brain, no circuits designated strictly for addictive purposes. The brain systems involved in addiction are among the key organizers and motivators of human emotional life and behaviour; hence, addiction’s powerful hold on human beings.

Religion is about integration, about successfully bringing the selfish ego into line with the centre of the personality where God exists, as a divine spark, in every human being. Religion is about helping man to live in harmony with his true self and to become the person God’s designed him to be.

Human-level AI refers to AI systems that are designed not just to do complex automatic tasks but to solve complex life issues such as caring, nourishing, inspiring, guiding, motivating, negotiating, maintaining good relationships, and disease control at a level comparable to that of humans.

You allege some considerations in favor of a Deity from the universality of a belief in his existence. The superstitions of the savage, and the religion of civilized Europe appear to you to conspire to prove a first cause. I maintain that it is from the evidence of revelation alone that this belief derives the slightest countenance. That credulity should be gross in proportion to the ignorance of the mind that it enslaves, is in strict consistency with the principles of human nature. The idiot, the child and the savage, agree in attributing their own passions and propensities to the inanimate substances by which they are either benefited or injured. The former become Gods and the latter Demons; hence prayers and sacrifices, by the means of which the rude Theologian imagines that he may confirm the benevolence of the one, or mitigate the malignity of the other. He has averted the wrath of a powerful enemy by supplications and submission; he has secured the assistance of his neighbour by offerings; he has felt his own anger subside before the entreaties of a vanquished foe, and has cherished gratitude for the kindness of another. Therefore does he believe that the elements will listen to his vows. He is capable of love and hatred towards his fellow beings, and is variously impelled by those principles to benefit or injure them. The source of his error is sufficiently obvious. When the winds, the waves and the atmosphere act in such a manner as to thwart or forward his designs, he attributes to them the same propensities of whose existence within himself he is conscious when he is instigated by benefits to kindness, or by injuries to revenge. The bigot of the woods can form no conception of beings possessed of properties differing from his own: it requires, indeed, a mind considerably tinctured with science, and enlarged by cultivation to contemplate itself, not as the centre and model of the Universe, but as one of the infinitely various multitude of beings of which it is actually composed.

Sometimes I lie awake at night, or I wander in the field behind my house, or I walk down the street in our local town and think I can see it all around me: the Grid. The veins and sinews of the Machine that surrounds us and pins us and provides for us and defines us now. I imagine a kind of network of shining lines in the air, glowing like a dewed spiderweb in the morning sun. I imagine the cables and the satellite links, the films and the words and the records and the opinions, the nodes and the data centres that track and record the details of my life. I imagine the mesh created by the bank transactions and the shopping trips, the passport applications and the text messages sent. I see this thing, whatever it is, being constructed, or constructing itself around me, I see it rising and tightening its grip, and I see that none of us can stop it from evolving into whatever it is becoming. I see the Machine, humming gently to itself as it binds us with its offerings, as it dangles its promises before us and slowly, slowly, slowly reels us in. I think of the part of it we interact with daily, the glowing white interface through which we volunteer every detail of our lives in exchange for information or pleasure or stories told by global entertainment corporations who commodify our culture and sell it back to us. I think of the words we use to describe this interface, which we carry with us in our pockets wherever we go, as we are tracked down every street and into every forest that remains: the web; the net. I think: These are things designed to trap prey.

Given the scientific investigation, the only causal machine in human existence, in the ultimate end, is the brain, which seems to be mainly out of control: The sensation, perception and imagination of the external world are automatically determined by the interpretation of input signals receiving through sense organs; making a choice and decision are automatically realized on the base of this interpretation, which, In later period, regulate the behavior patterns in a social environment. The only causal and interpretation machine, as described above, the brain is thought to be automatically shaped by various external factors, such as genetic programming that determines the design of a brain – various proportions among the various circuits in such a way that if your brain devotes more space for aggression and anxiety centre, for example, then it is very high probability that you are a ‘wild beast’ inside. As you cannot pick out your brain when you are born, because at least the genetic inheritance is out of your control, it is nearly impossible for you to avoid the very fact that your internal world is so. Maybe, your inner wildness doesn’t reveal itself in the everyday world, but it doesn’t necessarily mean that you have conscious control over it. Because of being hidden mainly in your unconsciousness, even your conscious mind can be unaware of the very fact of its existence. From scientific perspective, it can be stated, in this case, that the censor system of your brain is quite active to make sufficiently well-considered selection among desires that unintentionally emerge in aggression and anxiety circuits, and to hide most of them, which involve an extreme violence and destruction, in hidden consciousness in order to protect the ‘perfect’ image of your personality in social system, or simply to avoid to be punished on the grounds of these implausible, unfavorable desires in that system. If this is so, where is your freedom – free choice? Doesn’t it seem that the naked truth is that your brain, instead of you, makes a choice, decides, controls, regulates of almost everything in your life, leaving for you a room for being just a ‘perfect’ bio-social robot that lives in his or her illusion of free will?

It is precisely because these images were not designed to symbolize abstract ideas and were made in absolute conformity to the craftsmen’s rules of image making, that any intellectual processes that may have been involved in their creation have been effectively disguised. What is left, however, is something of the environment in which they were created; their time and place, that dramatic point in time when work on Sneferu’s pyramids was coming to its conclusion, an age that had seen an unprecedented mass of humanity linked in a single purpose, building for the king who was the centre of the state, the sustainer of its order and the prosperity of the court. Here, then, the relief artists drew out the vital qualities of the state machine in human form and, in so doing, they created some of the oldest known images of the pharaonic gods.

Good design is purpose driven, our planet considered, and human centred.

One might say, with Latour, that what comes into play is a continuous discovery of the state; or, with Dewey, that public managers are prompted to continuously inquire into what is ‘exactly’ the public’s problem. This is a question of the degree to which the managers, through the exposure to design work, have been challenged beyond their ‘stable state’ and are compelled to embrace new ways of working empirically, and thereby also strategically, with their organisation. Part

in a categorically based epistemic mode, managers build increasingly abstract concepts about the world, in which they essentially come to know ‘less and less about more and more’. The categorically based mode is useful for achieving coordination and control under conditions of increasing social complexity, but risks becoming over-specified and focusing overly heavily on decision making; • in a perceptional epistemic mode, the way of knowing is increasingly concrete and tangible – very much like the kinds of experiences public managers are exposed to via the design processes analysed in this book. Here, managers come to know, according to Weick, ‘more and more about less and less’, in that they focus on the micro level and on discrete interactions. However,

The constellation of behaviours we call addiction is provoked by a complex set of neurological and emotional mechanisms that develop inside a person. These mechanisms have no separate existence and no conscious will of their own, even if the addict may often experience himself as governed by a powerful controlling force or as suffering from a disease he has no strength to resist. So it would be more accurate to say: addiction may not be a natural state, but the brain regions in which its powers arise are central to our survival. The force of the addiction process stems from that very fact. Here’s an analogy: let’s say the section of someone’s brain that controls body movements — the motor cortex — was damaged or did not develop properly. That person would inevitably have some kind of physical impairment. If the affected nerves managed nothing more than the motions of the little toe, any loss would hardly be noticeable. If, however, the damaged or undeveloped nerves governed the activity of a leg, the person would have a significant disability. In other words, the impairment would be proportional to the size and importance of the malfunctioning brain centre. So it is with addiction. There is no addiction centre in the brain, no circuits designated strictly for addictive purposes. The brain systems involved in addiction are among the key organizers and motivators of human emotional life and behaviour; hence, addiction’s powerful hold on human beings.

If we wish to embed design approaches more firmly into the fabric of public organisations as an approach to dealing with change, then do we not need to examine our current governance mechanisms as well?

It is never the case that you first know and then act, you first act tentatively and then begin to know a bit more before attempting again’ (2007,

Chapter Summary The Fourth Industrial Revolution is a new chapter in human development, driven by the increasing availability and interaction of a set of extraordinary technologies, building on three previous technological revolutions. This revolution is only in its early stages, which provides humankind with the opportunity and responsibility to shape not just the design of new technologies, but also more agile forms of governance and positive values that will fundamentally change how we live, work and relate to one another. Emerging technologies could provide tremendous benefits to industry and society, but experience from previous industrial revolutions reminds us that to fully realize them, the world must meet three pressing challenges. To attain a prosperous future, we must: Ensure that the benefits of the Fourth Industrial Revolution are distributed fairly Manage the externalities of the Fourth Industrial Revolution in terms of the risks and harm that it causes Ensure that the Fourth Industrial Revolution is human-led and human-centred As leaders grapple with the uncertainty brought about by rapid technological change, adaptation does not require predicting the future. Far more critical is developing a mindset that considers system-level effects, the impact on individuals, which remains future oriented and is aligned with common values across diverse stakeholder groups. So, for the future, the four important principles to keep in mind when thinking about how technologies can create impact are: Systems, not technologies Empowering, not determining By design, not by default Values as a feature, not a bug The regulation, norms and structures for a range of powerful emerging technologies are being developed and implemented today around the world. The time for action is therefore now, and it is up to all citizens to work together to shape the Fourth Industrial Revolution.

When we have understood about free will, we shall see how silly it is to ask, as somebody once asked me: “Why did God make a creature of such rotten stuff that it went wrong?” The better stuff a creature is made of—the cleverer and stronger and freer it is—then the better it will be if it goes right, but also the worse it will be if it goes wrong. A cow cannot be very good or very bad; a dog can be both better and worse; a child better and worse still; an ordinary man, still more so; a man of genius, still more so; a superhuman spirit best—or worst—of all. How did the Dark Power go wrong? Here, no doubt, we ask a question to which human beings cannot give an answer with any certainty. A reasonable (and traditional) guess, based on our own experiences of going wrong, can, however, be offered. The moment you have a self at all, there is a possibility of putting yourself first—wanting to be the centre—wanting to be God, in fact. That was the sin of Satan: and that was the sin he taught the human race. Some people think the fall of man had something to do with sex, but that is a mistake. (The story in the Book of Genesis rather suggests that some corruption in our sexual nature followed the fall and was its result, not its cause.) What Satan put into the heads of our remote ancestors was the idea that they could “be like gods”—could set up on their own as if they had created themselves—be their own masters—invent some sort of happiness for themselves outside God, apart from God. And out of that hopeless attempt has come nearly all that we call human history—money, poverty, ambition, war, prostitution, classes, empires, slavery—the long terrible story of man trying to find something other than God which will make him happy. The reason why it can never succeed is this. God made us: invented us as a man invents an engine. A car is made to run on petrol, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way without bothering about religion. God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.

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