Impact Of Technology On Society Quotes

Another threat, less overt but no less basic, confronts liberal democracy. More directly linked to the impact of technology, it involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific knowhow. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control. Under such circumstances, the scientific and technological momentum of the country would not be reversed but would actually feed on the situation it exploits. … Persisting social crisis, the emergence of a charismatic personality, and the exploitation of mass media to obtain public confidence would be the steppingstones in the piecemeal transformation of the United States into a highly controlled society.

The technology advancements during this stage, and over the next few years, will have a much greater positive impact on society than what the advancements in the past have produced.

There is no such thing as a relationship without a contract. All relationships are governed by contracts, be they implied or explicit. Relationship contracts are not legal contracts, though sometimes societal expectations of relationships get worked into law (this can come into play in situations like divorce as well as the legal establishment and relinquishment of paternity). The society in which you grew up provided you with a set of template contracts to which you implicitly agree whenever you enter a relationship, even a non-sexual one. For example, a common clause of many societal template contracts among friends involves agreeing to not sleep with a friend's recent ex. While you may never explicitly agree to not sleep with a friend's ex, your friend will absolutely feel violated if they discover that you shacked up with the person who dumped them just a week earlier. Essentially, these social contracts tell an individual when they have “permission” to have specific emotional reactions. While this may not seem that impactful, these default standards can have a significant impact on one’s life. For example, in the above reaction, a friend who just got angry out of the blue at a member of their social group would be ostracized by others within the group while a friend who became angry while citing the “they slept with my ex” contract violation may receive social support from the friend group and internally feel more justified in their retaliatory action. To ferret out the contractual aspects of relationships in which you currently participate, think through something a member of that relationship might do that would have you feeling justifiably violated, even though they never explicitly agreed to never take such action. This societal system of template contracts may have worked in a culturally and technologically homogenous world without frequent travel, but within the modern world, assumed template contracts cause copious problems.

Nowadays, being “connected” means 24/7 availability. Emailing, texting, Twittering, calling, keeping one’s website and Facebook status current seem essential to being and remaining relevant in the world. In addition to the positive impact of globally interconnecting humanity, the information era is also contributing to the creation of a high-tech, low-touch society. It is impacting language, the publishing world, education, and social revolts. Neurologists and other pundits, including Nicholas Carr in his Atlantic article, “Is Google Making Us Stupid?”, point out the paradoxical downsides of not setting healthy boundaries or applying discipline to how we engage technology. Some have gone so far as to suggest that it is making us “spiritually stupid” by keeping us too distracted to participate in spiritual practices. But how about this: can using technology with mindfulness lead to beneficial social and spiritual connection?

The past can be accurately analyzed, but the future requires in-depth planning, careful preparation, and the ability to remain flexible

My core fear is that we are, as a culture, as a species, becoming shallower; that we have turned from depth--from the Judeo-Christian premise of unfathomable mystery--and are adapting ourselves to the ersatz security of a vast lateral consciousness. That we are giving up on wisdom, the struggle for which has for millennia been central to the very idea of culture, and that we are pledging instead to a faith in the web. What is our idea, our ideal, of wisdom these days? Who represents it? Who even invokes it? Our postmodern culture is a vast fabric of completing isms; we are leaderless and subject to the terrors, masked as the freedoms, of an absolute relativism. It would be wrong to lay all the blame at the feet of technology, but more wrong to ignore the great transformative impact of new technological systems--to act as if it's all just business as usual.

Every society, big or little, misses out on “obvious” technologies. The lacunae have enormous impact on people’s lives—imagine Europe with efficient plows or the Maya with iron tools—but not much effect on the scale of a civilization’s endeavors, as shown by both European and Maya history.

Generative AI has unlocked exciting possibilities in the realms of images and videos. Its manipulation and transformative capabilities offer new avenues for artistic expression, content creation, and immersive storytelling. As this technology continues to evolve, it is essential to leverage its power responsibly and ensure its positive impact on society.

literary studies share with Moravec a major blind spot when it comes to the significance of embodiment.3 This blind spot is most evident, perhaps, when literary and cultural critics confront the fields of evolutionary biology. From an evolutionary biologist’s point of view, modern humans, for all their technological prowess, represent an eye blink in the history of life, a species far too recent to have significant evolutionary impact on human biological behaviors and structures. In my view, arguments like those that Jared Diamond advances in Guns, Germs, and Steel: The Fates of Human Societies and Why Sex Is Fun : The Evolution of Human Sexuality should be taken seriously.4 The body is the net result of thousands of years of sedimented evolutionary history, and it is naive to think that this history does not affect human behaviors at every level of thought and action.

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

when evaluating these proposed solutions, we must ask what exactly they’re trying to achieve. Are they seeking to ensure that this technology genuinely and truly benefits all people across society? Or are they looking only to avert a worst-case scenario of social upheaval? Are they willing to put in the legwork needed to build new institutions or merely looking for a quick fix that will assuage their own consciences and absolve them of responsibility for the deeper psychological impacts of automation?

Essay: Scientific Advances are Ruining Science Fiction I write science fiction thrillers for a living, set five to ten years in the future, an exercise that allows me to indulge my love of science, futurism, and philosophy, and to examine in fine granularity the impact of approaching revolutions in technology. But here is the problem: I’d love to write pure science fiction, set hundreds of years in the future. Why don’t I? I guess the short answer is that to do so, I’d have to turn a blind eye to everything I believe will be true hundreds of years from now. Because the truth is that books about the future of humanity, such as Kurzweil’s The Singularity is Near, have ruined me. As a kid, I read nothing but science fiction. This was a genre that existed to examine individuals and societies through the lens of technological and scientific change. The best of this genre always focused on human beings as much as technology, something John W. Campbell insisted upon when he ushered in what is widely known as the Golden Age of Science Fiction. But for the most part, writers in past generations could feel confident that men and women would always be men and women, at least for many thousands of years to come. We might develop technology that would give us incredible abilities. Go back and forth through time, travel to other dimensions, or travel through the galaxy in great starships. But no matter what, in the end, we would still be Grade A, premium cut, humans. Loving, lusting, and laughing. Scheming and coveting. Crying, shouting, and hating. We would remain ambitious, ruthless, and greedy, but also selfless and heroic. Our intellects and motivations in this far future would not be all that different from what they are now, and if we lost a phaser battle with a Klingon, the Grim Reaper would still be waiting for us.

I have pointed out that the concept current among most flying-saucer enthusiasts that the unidentified flying objects are simply craft used by visitors from another planet is naive. The explanation is too simple-minded to account for the diversity of the reported behavior of the occupants and their percieved interaction with human beings. Could this concept serve precisely a diversionary role in masking the real, infinitely more complex nature of the technology that gives rise to the sightings? [...] Here then, is a brief statement of five new propositions based upon the material we have reviewed so far: 1. The things we call unidentified flying objects are neither objects nor flying. They can dematerialize, as some reliable photographs seem to show, and they violate the laws of motion as we know them. 2. UFOs have been seen throughout history and have consistently recieved (or provided) their own explanation within the framework of each culture. In antiquity their occupants were regarded as gods; in medieval times, as magicians; in the nineteenth century, as scientific geniuses; in our own time, as interplanetary travelers. (Statements made by occupants of the 1897 airship included such declarations as "We are from Kansas" and even "We are from anywhere... but we'll be in Greece tomorrow.") 3. UFO reports are not necessarily caused by visits from space travelers. The phenomenon could be a manifestation of a much more complex technology. If time and space are not as simple in structure as physicists have assumed until now, then the question "where do they come from?" may be meaningless; they could come from a place in time. If consciousness can be manifested outside the body, then the range of hypotheses can be even wider. 4. The key to an understanding of the phenomenon lies in the psychic effects it produces (or the psychic awareness it makes possible) in its observers. Their lives are often deeply changed, and they develop unusual talents with which they may find it difficult to cope. The proportion of witnesses who do come forward and publish accounts of these experiences is quite low; most of them choose to remain silent. 5. Contact between human percipients and the UFO phenomenon always occurs under conditions controlled by the latter. Its characteristic feature is a factor of absurdity that leads to a rejection of the story by the upper layers of the target society and an absorption at a deep unconscious level of the symbols conveyed by the encounter. The mechanism of this resonance between the UFO symbol and the archetypes of the human unconscious has been abundantly demonstrated by Carl Jung, whose book Flying Saucers makes many references to the age-old significance of the signs in the sky. I am not regarding the phenomenon of the UFOs as the unknowable, uncontrollable game of a higher order of beings. Neither is it likely, in my view, that an encounter with UFOs would add to the human being anything it did not already possess. Everything works as if the phenomenon were the product of a technology that followed well-defined rules and patterns, though fantastic by ordinary human standards. It has so far posed no apparent threat to national defense and seems to be indifferent to the welfare of individual witnesses, leading many to assume that we may be dealing with a still-undiscovered natural occurrence ("It cannot be intelligent," say some people, "because it does not attack us!"). But its impact in shaping man's long-term creativity and unconscious impulses is probably enormous. The fact that we have no methodology to deal with such an impact is only an indication of how little we know about our own psychic world.

Ecopsychology attributes our separation from nature to our collective history (shifting from earth-based to industrial and technological societies) and our individual histories—the lack of healthy bonding with nature, including other people, that we received as children. As human beings living within Earth, it is incredibly important to remember that we are animals. Much of our Western paradigm keeps us alienated from this realization, placing humans in a special category separate from nature. Yet we are animals living among a vast community of living beings. When I was diving into the topic of narcissism, I recalled that some of the early ecopsychology writers briefly touched on narcissism as a cause for materialistic overconsumption in US culture. In a groundbreaking essay from 1995, “The All-Consuming Self,” the ecopsychologists Mary E. Gomes and Allen D. Kanner (building on the work of the psychologist Philip Cushman) stated, “American consumer habits reflect both the grandiose and the empty side of narcissism. In terms of the arrogant false self, Americans feel entitled to an endless stream of new consumer goods and services.”[5] Of course, the various things that we buy are sourced from finite materials from Earth and create an irreversible impact on ecological systems. Our vast consumption is essentially destroying Earth, including ourselves; our sense of entitlement to things—our narcissism—is at the heart of this.

I would love to see more women in the area of digital transformation. If women have improved access to skills development in this area, I believe it will have a positive impact for many generations to come. The skills acquired in digital transformation are transferrable to other sectors as well. The skills are practical and can lead to scientific breakthroughs. Because of this I believe there can be a generational impact. The generational impact is important because we live in an age of commoditized information. As a society, we are relatively new to this reality and while cyber threats are the root of information security challenges, information security challenges are increasingly becoming the root of global threats. There needs to be increased involvement of more international stakeholders with the goal of improving digital transformation skills for everyone. These skills are powerful and for that reason I will continue to promote cyber knowledge-sharing and greater access to cybersecurity education. For more women to enjoy the digital world full of surprises and rewards!

Dolphin Investor is a person who invests in Sustainable Innovations, believing in collaboration, trust and transparency, to create and empower meritocratic organisations, developing a better world for this and generations to come.

But it seems to me that Hedy, her history, and her creation may have even greater symbolic importance. The manner in which her contribution to this world-changing device was largely lost—or ignored—for decades reflects the pervasive marginalization of women’s contributions, a problem that is both historical and modern. Whether Hedy’s work in spread-spectrum technology was purposefully disregarded or unconsciously forgotten, it appears that imbedded in that oversight were misconceptions about her abilities—about all women, really. Faulty assumptions about women’s capabilities, stemming in part from the conscripted roles into which they’d been slotted, has caused many to think more narrowly about the manner in which the past has been shaped. But unless we begin to view historical women through a broader, more inclusive lens—and rewrite them back into the narrative—we will continue to view the past more restrictively than it likely was, and we risk carrying those perspectives over into the present. Perhaps if Hedy’s society had viewed her not simply as a blindingly beautiful creature, but as a human being with a sharp mind capable of significant contributions, they might have learned that her interior life was more interesting and fruitful than her exterior. Her invention might have been accepted by the navy when she offered it, and who knows what impact that might have had on the war? If only people had been willing to look behind “the only woman in the room” to examine the person she was beneath, they might have seen a woman capable of greatness, and not only on the screen.

The economics exam at Lucknow University for the bachelor of commerce (BCom) asked students to evaluate schemes launched by Modi, such as Digital India (to develop digitization throughout the country) and Startup India, or to describe job-creation schemes.86 The civil service exam went even further. In Madhya Pradesh, candidates to join the state administration were thus asked in 2016: “The Swachh Bharat campaign led by the honorable Prime Minister has a great impact on the society because 1) People understood the importance of cleanliness, and 2) People across the country like the campaign.”87 The trap was obviously only discernible to Modi supporters: both answers were correct! The nationalist tone of textbook rewriting deliberately extols ancient Indian knowledge systems over contemporary science.88 For instance, the minister of state for human resource development responsible for higher education, Satya Pal Singh, denied the validity of the theory of evolution89 and in one of his speeches claimed that it was an Indian who invented the airplane.90 The deputy chief minister of Uttar Pradesh maintained that the test-tube baby procedure had existed in ancient India because Ram’s wife, Sita, was born in an earthen pot, while the chief minister of Tripura, Biplab Kumar Deb, explained that the technologies of satellites and the internet existed in ancient India.91 In the same vein, the education minister of Rajasthan claimed that the law of gravity had been discovered in India in the seventh century.92 And along the same lines, another BJP minister—health, education, and finance minister in Assam—claimed that cancer patients were paying for their “sins.”93

Aimshala's Vision for Education: Empowering Educators, Enriching Lives In the heart of every learner's journey, there exists a light of inspiration, a guide through the moving seas of knowledge and discovery. This guide, often hidden and ignored, is the educator. At Aimshala, we understand the transformative power of educators not just in imparting knowledge, but in enriching lives and empowering minds. Our vision for education is deeply rooted in the belief that by empowering educators, we can create ripples of change that extend beyond classroom walls, enriching the lives of countless individuals and, by extension, society itself. The Unknown Heroes of Our Society Educators are the unknown heroes of our society, the architects of the future, shaping minds and inspiring hearts. They do more than teach; they awaken curiosity, instill resilience, and foster a lifelong love for learning. The impact of a passionate educator extends far beyond academic achievements; it touches on the very essence of who we become. At Aimshala, we recognize the challenges educators face daily juggling administrative tasks, adapting to new technologies, and meeting each student's unique needs. Yet, despite these hurdles, their commitment never wavers. They continue to light the path for their students, often with little recognition for their monumental impact. It's for these unsung heroes that Aimshala dedicates its mission: to empower educators and acknowledge their invaluable contribution to shaping our future. A Journey of Empowerment Empowerment is at the core of Aimshala's vision for education. But what does it truly mean to empower educators? It means providing them with the tools, resources, and support they need to thrive in their roles. It means creating an environment where their voices are heard, their challenges are addressed, and their achievements are celebrated. We believe in a holistic approach to empowerment. From continuous professional development opportunities to innovative teaching tools, Aimshala is committed to ensuring educators have what they need to succeed. But empowerment goes beyond material resources; it's about fostering a community of educators who can share experiences, challenges, and successes. A community where collaboration and support are the norms, not the exceptions. Enriching Lives Through Education Education has the power to transform lives. It opens doors to new opportunities, develops horizons, and builds bridges across cultures. Aimshala's vision extends to every student touched by our educators. By enriching the lives of educators, we indirectly enrich the lives of countless students. An enriched life is one of purpose, understanding, and continual growth. Through our support for educators, Aimshala aims to cultivate learning environments where students feel valued, respected, and inspired to reach their full potential. These environments encourage critical thinking, creativity, and the courage to question. They nurture not just academic skills but life skills—empathy, resilience, and the ability to adapt to change. Building a Future Together The future of education is a collaborative vision, one that requires the efforts of educators, students, families, and communities. Aimshala stands at the forefront of this collaborative effort, bridging gaps and fostering partnerships that enhance the educational experience for all. Technology plays a pivotal role in shaping this future. Aimshala embraces innovative educational technologies that make learning more accessible, engaging, and effective. However, we also recognize that technology is but a tool in the hands of our capable educators. It is their wisdom, passion, and dedication that truly transform education. At Aimshala, our vision for education is clear: to empower educators and enrich lives. We understand the challenges and celebrate the triumphs. We believe in the power of education to transform society.

There are many facets to the decline in fairness and opportunity in American life. Perhaps the worst are the conditions now imposed upon young children born into the underclass and subjected to the recent evolution of the educational system. They are related, and they reinforce each other; their combined result is to condemn tens of millions of children, particularly those born into the new underclass, to a life of hardship and unfairness. For any young child whose parents don’t have money, or who is the child of a migrant agricultural worker and/or an illegal immigrant, prenatal care, nursery, day care, after school, school nutrition, and foster-care systems are nothing short of appalling. And then comes school itself. The “American dream”, stated simply, is that no matter how poor or humble your origins—even if you never knew your parents—you have a shot at a decent life. America’s promise is that anyone willing to work hard can do better over time, and have at least a reasonable life for themselves and their own children. You could expect to do better than your parents, and even be able to help them as they grew old. More than ever before, the key to such a dream is a good education. The rise of information technology, and the opening of Asian economies, means that only a small portion of America’s population can make a good living through unskilled or manual labour. But instead of elevating the educational system and the opportunities it should provide, American politicians, and those who follow their lead around the globe, have been going in exactly the wrong direction. As a result, we are developing not a new class system, but, without exaggeration, a new caste system—a society in which the circumstances of your birth determine your entire life. As a result, the dream of opportunity is dying. Increasingly, the most important determinant of a child’s life prospects—future income, wealth, educational level, even health and life expectancy—is totally arbitrary and unfair. It’s also very simple. A child’s future is increasingly determined by his or her parents’ wealth, not by his or her intelligence or energy. To be sure, there are a number of reasons for this. Income is correlated with many other things, and it’s therefore difficult to isolate the impact of individual factors. Children in poor households are more likely to grow up in single-parent versus two-parent households, exposed to drugs and alcohol, with one or both parents in prison, with their immigration status questionable, and more likely to have problems with diet and obesity. Culture and race play a role: Asian children have far higher school graduation rates, test scores, and grades than all other groups, including whites, in the US; Latinos, the lowest.

Since hip hop emerged from the South Bronx in the 1970s, it has become an international, multi-billion-dollar phenomenon. It has grown to encompass more than just rap music. Hip hop has created a culture that incorporates ethnicity, art, politics, fashion, technology and urban life.” This debunks the widely accepted argument that the genre is inherently divisive. With so many factors converging to create such an intricate, informative and multi-faceted genre, whose history and impact have bridged barriers between artist and society, it is not too complicated an endeavor to understand that its relevance repudiates its notorious reputation.

Corporate interests raised a nearly unified voice heralding automation as a certain and universal beneficial advancement. However, some observers saw the new technology as a cause for concern and cautioned that the final word on automation would depend on the choices that industry and the nation made in the face of difficult questions regarding the pace of automation’s implementation, the uses of the new productivity, and the fate of displaced workers as well as depleted or eliminated job classifications, communities, and even industries. Norbert Wiener, for example, a prominent MIT mathematician and pioneer in the science of cybernetics, emphasized the potentially calamitous economic and social consequences of the new production technology. Wiener had begun to express concerns about the impacts of automation on labor and the entire society during World War II, and he authored two books in the immediate Cold War years warning that potentially disastrous unemployment and related social problems may come from industry’s drive toward automation. He characterized automation and computer controls in the production process as the “modern” or “second” industrial revolution, which even more than the first held “unbounded possibilities for good and evil.” 104 In particular, Wiener feared that the larger impact of the changes caused by automation would be a massive displacement of workers, compounded by the profit-driven indifference of industry. “The automatic machine … will produce an unemployment situation, in comparison with which the present recession and even the depression of the thirties will seem a pleasant joke.” 105

It has proven unfortunate for the survival of Indian nations that their way of viewing the world is so drastically at odds with the views of American technological society. Indigenous systems of logic have not led them to emphasize expansion, power, or high-impact technologies of violence. Meanwhile, several aspects of the industrial system, especially in capitalist societies, to celebrate and even require the goals of expansion, growth, and exploitation and the development of the technologies appropriate to those goals. When the two world views come into conflict, we in the industrial cultures have the brute advantage of the violent technologies to help wipe out indigenous cultures; we then interpret this so-called victory as further evidence of our greater fitness to survive.

In a 2009 paper, the Organisation for Economic Co-operation and Development (OECD) described skills and competencies that young people require in order to benefit from and contribute to a rapidly changing world. The OECD distinguishes these by defining skills as the ability to perform tasks and solve problems. Skills include critical thinking, responsibility, decision making, and flexibility. They define competencies as the ability to apply skills and knowledge in a specific context such as school or work. The OECD framework for 21st century skills and competencies has three dimensions: Figure 1.2 Center for Public Education Source: Jerald (2009). Used with permission. Information: This dimension includes accessing, selecting, evaluating, organizing, and using information in digital environments. Use of the information involves understanding the relationships between the elements and generation of new ideas. The competencies necessary to effectively use information include research and problem-solving skills. Communication: This dimension includes the ability to exchange, critique, and present information, and also the ability to use tools and technologies in a reflective and interactive way. The requisite skills are based on sharing and transmitting information to others. Ethics and Social Impact: This dimension involves a consideration of the social, economic, and cultural implications of technologies, and an awareness of the impact of one’s actions on others and the larger society. Skills and competencies required for this are global understanding and personal responsibility.

Life expectancy rose only modestly between the Neolithic era of 8500 to 3500 BC and the Victorian era of 1850 to 1900.13 An American born in the late nineteenth century had an average life expectancy of around forty-five years, with a large share never making it past their first birthdays.14 Then something remarkable happened. In countries on the frontier of economic development, human health began to improve rapidly, education levels shot up, and standards of living began to grow and grow. Within a century, life expectancies had increased by two-thirds, average years of schooling had gone from single to double digits, and the productivity of workers and the pay they took home had doubled and doubled and then doubled again. With the United States leading the way, the rich world crossed a Great Divide—a divide separating centuries of slow growth, poor health, and anemic technical progress from one of hitherto undreamed-of material comfort and seemingly limitless economic potential. For the first time, rich countries experienced economic development that was both broad and deep, reaching all major segments of society and producing not just greater material comfort but also fundamental transformations in the health and life horizons of those it touched. As the French economist Thomas Piketty points out in his magisterial study of inequality, “It was not until the twentieth century that economic growth became a tangible, unmistakable reality for everyone.”15 The mixed economy was at the heart of this success—in the United States no less than in other Western nations. Capitalism played an essential role. But capitalism was not the new entrant on the economic stage. Effective governance was. Public health measures made cities engines of innovation rather than incubators of illness.16 The meteoric expansion of public education increased not only individual opportunity but also the economic potential of entire societies. Investments in science, higher education, and defense spearheaded breakthroughs in medicine, transportation, infrastructure, and technology. Overarching rules and institutions tamed and transformed unstable financial markets and turned boom-bust cycles into more manageable ups and downs. Protections against excessive insecurity and abject destitution encouraged the forward-looking investments and social integration that sustained growth required. At every level of society, the gains in health, education, income, and capacity were breathtaking. The mixed economy was a spectacularly positive-sum bargain: It redistributed power and resources, but as its impacts broadened and diffused, virtually everyone was made massively better off.

The technologies that humankind’s ancestors used to meet their needs supported much lower living standards with much higher per-capita impacts on the environment. Absent a massive human die-off, any large-scale attempt at recoupling human societies to nature using these technologies would result in an unmitigated ecological and human disaster.

the AuThoRS Neal Lathia is a research associate in the Computer laboratory at the university of Cambridge. His research falls at the intersection of data mining, mobile systems, and personalization/recommender systems. lathia has a phD in computer science from the university College london. Contact him at neal.lathia@ cl.cam.ac.uk. Veljko Pejovic is a postdoctoral research fellow at the school of Computer science at the university of birmingham, uK. His research focuses on adaptive wireless technologies and their impact on society. pejovic received a phD in computer science from the university of California, santa barbara. Contact him at v.pejovic@cs.bham.ac.uk. Kiran K. Rachuri is a phD student in the Computer laboratory at the university of Cambridge. His research interests include smartphone sensing systems, energy efficient sensing, and sensor networks. rachuri received an ms in computer science from the Indian Institute of technology madras. Contact him at kiran.rachuri@cl.cam.ac.uk. Cecilia Mascolo is a reader in mobile systems in the Computer laboratory at the university of Cambridge. Her interests are in the area of mobility modeling, sensing, and social network analysis. mascolo has a phD in computer science from the university of bologna. Contact her at cecilia.mascolo@cl.cam.ac.uk. Mirco Musolesi is a senior lecturer in the school of Computer science at the university of birmingham, uK. His research interests include mobile sensing, large-scale data mining, and network science. musolesi has a phD in computer science from the university College london. Contact him at m.musolesi@ cs.bham.ac.uk. Peter J. Rentfrow is a senior lecturer in the psychology Department at the university of Cambridge. His research focuses on behavioral manifestations of personality and psychological processes. rentfrow earned a phD in psychology from the university of texas at Austin. Contact him at pjr39@cam.ac.uk.selected Cs articles and columns are also available for free at http

Parliament is the most visible and exaggerated example of how our societyis changing. It illustrates the blurring of our daytime work hours into night, the impact of technology on the 24/7 media cycle, and the slow twisting and shaping of our biological sleep patterns to fit our modern lives. In a democracy, parliament is our society's last line of defence, safeguarding our wellbeing, our pursuit of happiness. In some far-off future, it may be our democracy that decides what it means to be human.

An ever-growing pool of evidence, gathered by dozens of academics, reporters, whistleblowers, and concerned citizens, suggests that its impact is far more profound. This technology exerts such a powerful pull on our psychology and our identity, and is so pervasive in our lives, that it changes how we think, behave, and relate to one another. The effect, multiplied across billions of users, has been to change society itself.

Luddite” is often used today as a term of disparagement for anyone who is presumed to oppose (or even question!) automation, the Luddite response was actually directed at the manner in which machinery was rolled out, without consideration for its negative impact on workers and society overall.

The great technological advance of the early twenty-first century consists not of new objects but of old ones made intelligent. The knowledge content of products is becoming more valuable than the physical elements used to produce them. In the 1990s, as the impact of info-tech began to be understood, people from several disciplines had the same thought at once: capitalism is becoming qualitatively different. Buzz phrases appeared: the knowledge economy, the information society, cognitive capitalism. The assumption was that info-capitalism and the free-market model worked in tandem; one produced and reinforced the other. To some the change looked big enough to conclude it was as important as the move from merchant capitalism to industrial capitalism in the eighteenth century. But just as economists got busy explaining how this ‘third kind of capitalism’ works, they ran into a problem: it doesn’t.

Michaela Jamelska is a tech entrepreneur, Nova founder, human rights advocate, and human rights delegate to the United Nations. She is highly involved in technology and human rights projects from the early stage of her professional career. Working in the deep-tech industry with a focus on smart cities, autonomous solutions, and IoT. She is always interested in innovation that can make a positive impact on today and future society. She believes innovation can be a driver for a better change if used in the right way and spent past years engaging in the intersection of technology, human rights, and positive global development.

Source: Deep Shift – Technology Tipping Points and Societal Impact, Global Agenda Council on the Future of Software and Society, World Economic Forum, September 2015.

Within just a few thousand years-a millisecond in evolutionary time-humans had developed much more complex tools, and the intellectual theories to support them. Newtonian physics, the industrial revolution, and the nineteenth century age of enlightenment spurred tremendous technological development and transformed our social mores. A consequence of this paradigm shift, however, was that humanity's view of the world changed from an organic to a mechanistic one. Early engineers saw the potential of breaking up any system into components and rearranging the parts. Innovations in machinery and materials led to mass production: making thousands and then millions of exactly the same forms out of flat metal plates and square building blocks. However, for all its positive impact on the economics and culture of the era, the industrial revolution's orientation was shortsighted. In the rush to understand the world as a clockwork mechanism of discrete components, nature's design genius was left behind-and with it the blueprints for natural, nontoxic, streamlined efficiency. A new set of values emerged, such that anything drawn from nature was dismissed as primitive in favor of human invention. Just as the pharmacology of the rain forests, known to indigenous people for millenia, has been largely lost to modern science, so too were the simple rules of natural design obfuscated. A our societies became more urban, we went from living and working in nature and being intimately connected with its systems, to viewing nature as a mere warehouse (some might say, whorehouse) of raw materials waiting to be plundered for industrial development.

The Secrets of Skunk: Part Two At the Lockheed skunk works, Kelly Johnson ran a tight ship. He loved efficiency. He had a motto—“be quick, be quiet, and be on time”—and a set of rules.6 And while we are parsing the deep secrets of skunk, it’s to “Kelly’s rules” we must now turn. Wall the skunk works off from the rest of the corporate bureaucracy—that’s what you learn if you boil Johnson’s rules down to their essence. Out of his fourteen rules, four pertain solely to military projects and can thus be excluded from this discussion. Three are ways to increase rapid iteration (a topic we’ll come back to in a moment), but the remaining seven are all ways to enforce isolation. Rule 3, for example: “The number of people with any connection to the project should be restricted in an almost vicious manner.” Rule 13 is more of the same: “Access by outsiders to the project and its personnel must be strictly controlled by appropriate security measures.” Isolation, then, according to Johnson, is the most important key to success in a skunk works. The reasoning here is twofold. There’s the obvious need for military secrecy, but more important is the fact that isolation stimulates risk taking, encouraging ideas weird and wild and acting as a counterforce to organizational inertia. Organizational inertia is the notion that once any company achieves success, its desire to develop and champion radical new technologies and directions is often tempered by the much stronger desire not to disrupt existing markets and lose their paychecks. Organizational inertia is fear of failure writ large, the reason Kodak didn’t recognize the brilliance of the digital camera, IBM initially dismissed the personal computer, and America Online (AOL) is, well, barely online. But what is true for a corporation is also true for the entrepreneur. Just as the successful skunk works isolates the innovation team from the greater organization, successful entrepreneurs need a buffer between themselves and the rest of society. As Burt Rutan, winner of the Ansari XPRIZE, once taught me: “The day before something is truly a breakthrough, it’s a crazy idea.” Trying out crazy ideas means bucking expert opinion and taking big risks. It means not being afraid to fail. Because you will fail. The road to bold is paved with failure, and this means having a strategy in place to handle risk and learn from mistakes is critical. In a talk given at re:Invent 2012, Amazon CEO Jeff Bezos7 explains it like this: “Many people misperceive what good entrepreneurs do. Good entrepreneurs don’t like risk. They seek to reduce risk. Starting a company is already risky . . . [so] you systematically eliminate risk in those early days.

Every American should be able to expect certain standards, freedoms, benefits, and opportunities form a twenty-first-century health system. If they are willing to participate and be responsible, they will gain: •Improved health; •Longer lives with a much better quality of life; •A more convenient, understandable and personalized experience -- all at a lower cost; •Access to the best course of treatment for their particular illness and their unique characteristics; •A system that fosters and encourages innovation, competition, and better outcomes for patients; •A system that truly values the impact that medical innovation has on patients and their caregivers as well as on society as a whole; •A government that facilitates and accelerates extraordinary opportunities to improve health and health care; •Continuous but unobtrusive 24/7 monitoring of their general health, chronic conditions, and acute health problems; •Access to the most modern medical knowledge and breakthroughs, including the most advanced technologies, therapies and drugs, unimpeded by government-imposed price controls or rationing; •The chance to increase their personal knowledge by learning from a transparent system of information about their diagnosis, costs and alternative solutions; •A continuously improving, competitive, patient-focused medical world in which new therapies, new technologies, and new drugs are introduced as rapidly and safely as possible -- and not a day later; •Greater price and market competition, innovation and smarter health care spending; •A system of financing that includes insurance, government, charities, and self-funding that ensures access to health and health care for every American at the lowest possible cost without allowing financing and short-term budgetary considerations to distort and weaken the delivery of care; •Genuine insurance to facilitate access to dramatically better care, rather than the current system, which is myopically focused on monthly or annual payments; •A health system in which third parties and government bureaucrats do not impede the best course of treatment that doctors and their patients decide on; •A health system in which seniors, veterans, or others under government health programs receive the same quality of care as their children in private markt systems. Big reforms are required to transform today’s expensive, obsolete health bureaucracy into a system that conforms to these principles.

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.

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Ethical frameworks can help maximize the positive impacts and value of technology for individuals, groups, and society, and ensure that the technology serves the common good and public interest.

Ethical frameworks can help maximize the positive impacts and value of technology for individuals, groups, and society, and ensure that the technology serves the common good and public interest

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【V信83113305】：Singapore's SIM University, now known as Singapore University of Social Sciences (SUSS), is a dynamic institution dedicated to lifelong learning and applied education. Established in 2005, SUSS focuses on equipping students with practical skills and social awareness to address real-world challenges. It offers a wide range of undergraduate and postgraduate programs in fields like business, law, social work, and technology, catering to both fresh graduates and working professionals. With a strong emphasis on experiential learning, SUSS integrates industry partnerships and community projects into its curriculum. The university’s flexible study options, including part-time and online courses, make education accessible to diverse learners. Committed to fostering social impact, SUSS plays a key role in shaping Singapore’s future workforce and nurturing socially responsible leaders. Its innovative approach and inclusive ethos reflect Singapore’s vision of a progressive, knowledge-driven society.，Offer(Singapore University of Social Sciences成绩单)Singapore University of Social Sciences新跃社科大学 如何办理?, 新跃社科大学 -SUSS大学毕业证成绩单, 1:1原版SUSS新跃社科大学 毕业证+SUSS成绩单, fake SUSS diploma transcript, SUSS学位证书办理打开职业机遇之门, Singapore University of Social SciencesdiplomaSingapore University of Social Sciences新跃社科大学 挂科处理解决方案, 办新跃社科大学 毕业证Singapore University of Social Sciences-university, 【 新加坡 篇】新跃社科大学 毕业证成绩单

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