Industrial Exhibition Quotes

The radium girls,” the governor announced, “deserve the utmost respect and admiration…because they battled a dishonest company, an indifferent industry, dismissive courts and the medical community in the face of certain death. I hereby proclaim September 2, 2011, as Radium Girls Day in Illinois, in recognition of the tremendous perseverance, dedication, and sense of justice the radium girls exhibited in their fight.

My dancing is only entertainment for rich people who applaud as long as you don’t show them anything real. I mean, human misery and the industrial devastation of the planet. I’ve been training my entire life for an audience that requires beauty without truth. I’ve submerged myself in myself, becoming an island of form without mind, in an exhibition of naïve vanity. The

To call the belief in substantial human equality a superstition is to insult superstition. It might be unwarranted to believe in leprechauns, but at least the person who holds to such a belief isn’t watching them not exist, for every waking hour of the day. Human inequality, in contrast, and in all of its abundant multiplicity, is constantly on display, as people exhibit their variations in gender, ethnicity, physical attractiveness, size and shape, strength, health, agility, charm, humor, wit, industriousness, and sociability, among countless other features, traits, abilities, and aspects of their personality, some immediately and conspicuously, some only slowly, over time. To absorb even the slightest fraction of all this and to conclude, in the only way possible, that it is either nothing at all, or a ‘social construct’ and index of oppression, is sheer Gnostic delirium: a commitment beyond all evidence to the existence of a true and good world veiled by appearances. People are not equal, they do not develop equally, their goals and achievements are not equal, and nothing can make them equal. Substantial equality has no relation to reality, except as its systematic negation. Violence on a genocidal scale is required to even approximate to a practical egalitarian program, and if anything less ambitious is attempted, people get around it (some more competently than others).

It is a mistaken opinion that prevails in some quarters that the slave does not understand the term - does not comprehend the idea of freedom. Even on Bayou Boeuf, where I conceive slavery exists in its most abject and cruel form - where it exhibits features altogether unknown in more northern States - the most ignorant of them generally know full well its meaning. They understand the privileges and exemptions that belong to it - that it would bestow upon them the fruits of their own labors, and that it would secure to them the enjoyment of domestic happiness. They do not fail to observe the difference between their own condition and the meanest white man's, and to realize the injustice of the laws which place it in his power not only to appropriate the profits of their industry, but to subject them to unmerited and unprovoked punishment, without remedy, or the right to resist or to remonstrate.

Empirical evidence suggests that the relationship between the profitability of larger share and smaller share depends on the industry. Exhibit 7-1 compares the rate of return on equity of the largest firms accounting for at least 30 percent of industry sales (leaders) to the rate of return on equity of the medium-sized firms in the same industry (followers). In this calculation small firms with assets less than $500,000 were excluded. Although some of the industries in the sample are overly broad, it is striking that followers were noticeably more profitable than leaders in 15 of 38 industries. The industries in which the followers’ rates of return were higher appear generally to be those where economies of scale are either not great or absent (clothing, footwear, pottery, meat products, carpets) and/or those that are highly segmented (optical, medical and ophthalmic goods, liquor, periodicals, carpets, and toys and sporting goods). The industries in which leaders’ rates of return are higher seem to be generally those with heavy advertising (soap; perfumes; soft drinks; grain mill products, i.e., cereal; cutlery) and/or research outlays and production economies of scale (radio and television, drugs, photographic equipment). This outcome is as we would expect.

At first glance, young John Adams’s obsession with recognition seems odd. In contrast to the great mass of his contemporaries, his yearning was exceptional. Yet when Adams is compared to other high achievers of his generation, his behavior appears more normal. Young Washington sought recognition just as fervently, and he impatiently pursued a commission in the British army during the French and Indian War as the most rapid means of procuring attention. The youthful Thomas Jefferson dreamed of someday sitting on the King’s Council in Virginia, while Alexander Hamilton, born too late to soldier in the war in the 1750s, announced: “I contemn the grovling and condition of a Clerk or the like, to which my Fortune, &c., contemns me.” He wished for war, through which he could be catapulted into notoriety; his hero was James Wolfe, the British general who died in the assault on Quebec in 1759. Benjamin Franklin, who grew up earlier in Boston, exhibited the same industriousness and ambition that Adams would evince. He mapped out an extensive regimen of self-improvement, as did Adams, and found his role models in Jesus and Socrates. Adams, and many others who would subsequently play an important role in the affairs of early America, were the sort of men that historian Douglass Adair aptly describes as “passionately selfish and self-interested,” men who shared a common attribute, a love of fame.23

In a classic study of how names impact people’s experience on the job market, researchers show that, all other things being equal, job seekers with White-sounding first names received 50 percent more callbacks from employers than job seekers with Black-sounding names.5 They calculated that the racial gap was equivalent to eight years of relevant work experience, which White applicants did not actually have; and the gap persisted across occupations, industry, employer size – even when employers included the “equal opportunity” clause in their ads.6 With emerging technologies we might assume that racial bias will be more scientifically rooted out. Yet, rather than challenging or overcoming the cycles of inequity, technical fixes too often reinforce and even deepen the status quo. For example, a study by a team of computer scientists at Princeton examined whether a popular algorithm, trained on human writing online, would exhibit the same biased tendencies that psychologists have documented among humans. They found that the algorithm associated White-sounding names with “pleasant” words and Black-sounding names with “unpleasant” ones.7 Such findings demonstrate what I call “the New Jim Code”: the employment of new technologies that reflect and reproduce existing inequities but that are promoted and perceived as more objective or progressive than the discriminatory systems of a previous era.

Richard Lovelace makes a compelling case that the best defense is a good offense. “The ultimate solution to cultural decay is not so much the repression of bad culture as the production of sound and healthy culture,” he writes. “We should direct most of our energy not to the censorship of decadent culture, but to the production and support of healthy expressions of Christian and non-Christian art.”10 Public protests and boycotts have their place. But even negative critiques are effective only when motivated by a genuine love for the arts. The long-term solution is to support Christian artists, musicians, authors, and screenwriters who can create humane and healthy alternatives that speak deeply to the human condition. Exploiting “Talent” The church must also stand against forces that suppress genuine creativity, both inside and outside its walls. In today’s consumer culture, one of the greatest dangers facing the arts is commodification. Art is treated as merchandise to market for the sake of making money. Paintings are bought not to exhibit, nor to grace someone’s home, but merely to resell. They are financial investments. As Seerveld points out, “Elite art of the New York school or by approved gurus such as Andy Warhol are as much a Big Business today as the music business or the sports industry.”11 Artists and writers have been reduced to “talent” to be plugged into the manufacturing process. That approach may increase sales, but it will suppress the best and highest forms of art. In the eighteenth century, the world nearly lost the best of Mozart’s music because the adults in the young man’s life treated him primarily as “talent” to exploit.

Hamilton provided the blueprint for US economic policy until the end of the Second World War. His infant industry programme created the condition for a rapid industrial development. He also set up the government bond market and promoted the development of the banking system (once again, against opposition from Thomas Jefferson and his followers.) It is no hyperbole for the New-York Historical Society to have called him 'The Man Who Made Modern America' in a recent exhibition. Had the US rejected Hamilton's vision and accepted that of his archrival, Thomas Jefferson, for whom the ideal society was an agrarian economy made up of self-governing yeoman farmers (although this slave-owner had to sweep the slaves who supported this lifestyle under the carpet), it would never have been able to propel itself from being a minor agrarian power rebelling against its powerful colonial master to the world's greatest super power.

To be sure, there are hunter-gatherer societies that don’t exhibit the elaborately organized violence denoted by the term “war.” But often what turns out to be lacking is the organization, not the violence. The warless !Kung San were billed in the title of one book as The Harmless People, yet during the 1950s and 1960s, their homicide rate was between 20 and 80 times as high as that found in industrialized nations.114 Eskimos, to judge by popular accounts, are all cuddliness and generosity. Yet early this century, after westerners first made contact with a fifteen-family Eskimo village, they found that every adult male had been involved in a homicide. One reason the !Kung and most Eskimo haven’t waged war is their habitat.115 With population sparse, friction is low. But when densely settled along fertile ground, hunter-gatherers have warred lavishly. The Ainu of Japan built hilltop fortresses and, when raiding a neighboring

People, especially those in charge, rarely invite you into their offices and give freely of their time. Instead, you have to do something unique, compelling, even funny or a bit daring, to earn it. Even if you happen to be an exceptionally well-rounded person who possesses all of the scrappy qualities discussed so far, it’s still important to be prepared, dig deep, do the prep work, and think on your feet. Harry Gordon Selfridge, who founded the London-based department store Selfridges, knew the value of doing his homework. Selfridge, an American from Chicago, traveled to London in 1906 with the hope of building his “dream store.” He did just that in 1909, and more than a century later, his stores continue to serve customers in London, Manchester, and Birmingham. Selfridges’ success and staying power is rooted in the scrappy efforts of Harry Selfridge himself, a creative marketer who exhibited “a revolutionary understanding of publicity and the theatre of retail,” as he is described on the Selfridges’ Web site. His department store was known for creating events to attract special clientele, engaging shoppers in a way other retailers had never done before, catering to the holidays, adapting to cultural trends, and changing with the times and political movements such as the suffragists. Selfridge was noted to have said, “People will sit up and take notice of you if you will sit up and take notice of what makes them sit up and take notice.” How do you get people to take notice? How do you stand out in a positive way in order to make things happen? The curiosity and imagination Selfridge employed to successfully build his retail stores can be just as valuable for you to embrace in your circumstances. Perhaps you have landed a meeting, interview, or a quick coffee date with a key decision maker at a company that has sparked your interest. To maximize the impression you’re going to make, you have to know your audience. That means you must respectfully learn what you can about the person, their industry, or the culture of their organization. In fact, it pays to become familiar not only with the person’s current position but also their background, philosophies, triumphs, failures, and major breakthroughs. With that information in hand, you are less likely to waste the precious time you have and more likely to engage in genuine and meaningful conversation.

American cultural historians long thought that as male and female spheres became separated with the rise of industrialism, men practiced aggressive values in the commercial marketplace while women, confined to the home, took on qualities such as passivity, piety, purity, and submissiveness. To be sure, as Ann Douglas and Barbara Welter show, the ideal of the angelic, submissive housewife was purveyed in many novels and advice manuals. But partly in response to the forces driving women to domesticity and debility, more vigorous roles for women were defined. Nina Baym and others have noted the sturdiness often exhibited by the heroines of domestic novels, and Jane P. Tompkins stresses the power and cultural work achieved by popular writers like Susan Warner and Harriet Beecher Stowe. Frances B. Cogan shows that to counteract signs of sickliness and passivity among women, antebellum health advisers and popular writers held up the ideal of the tough, active woman—what Cogan calls the Real Woman. In health literature, this movement flowered in works like Dr. Dio Lewis’s New Gymnastics for Men, Women and Children (1863). In popular fiction, it gave rise to spirited heroines with the physical capabilities of men. For

The art department proper I thought much inferior to that of the Tokyo Exhibition of 1890. Fine things there were, but few. Evidence, perhaps, of the eagerness with which the nation is turning all its energies and talents in directions where money is to be made; for in those larger departments where art is combined with industry,—such as ceramics, enamels, inlaid work, embroideries,—no finer and costlier work could ever have been shown. Indeed, the high value of certain articles on display suggested a reply to a Japanese friend who observed, thoughtfully, "If China adopts Western industrial methods, she will be able to underbid us in all the markets of the world." "Perhaps in cheap production," I made answer. "But there is no reason why Japan should depend wholly upon cheapness of production. I think she may rely more securely upon her superiority in art and good taste. The art-genius of a people may have a special value against which all competition by cheap labor is vain. Among Western nations, France offers an example. Her wealth is not due to her ability to underbid her neighbors. Her goods are the dearest in the world: she deals in things of luxury and beauty. But they sell in all civilized countries because they are the best of their kind. Why should not Japan become the France of the Further East?

At this point, another trope makes its appearance. It can be called the invention of anachronistic space, and it reached full authority as an administrative and regulatory technology in the late Victorian era. Within this trope, the agency of women, the colonized and the industrial working class are disavowed and projected onto anachronistic space: prehistoric, atavistic and irrational, inherently out of place in the historical time of modernity. According to the colonial version of this trope, imperial progress across the space of empire is figured as a journey backward in time to an anachronistic moment of prehistory. By extension, the return journey to Europe is seen as rehearsing the evolutionary logic of historical progress, forward and upward to the apogee of the Enlightenment in the European metropolis. Geographical difference across space is figured as a historical difference across time. The ideologue J.-M. Degerando captured this notion concisely: “The philosophical traveller, sailing to the ends of the earth, is in fact travelling in time; he is exploring the past.” 46 The stubborn and threatening heterogeneity of the colonies was contained and disciplined not as socially or geographically different from Europe and thus equally valid, but as temporally different and thus as irrevocably superannuated by history. Hegel, for example, perhaps the most influential philosophical proponent of this notion, figured Africa as inhabiting not simply a different geographical space but a different temporal zone, surviving anachronistically within the time of history. Africa, announces Hegel, “is no Historical part of the world … it has no movement or development to exhibit.” Africa came to be seen as the colonial paradigm of anachronistic space, a land perpetually out of time in modernity, marooned and historically abandoned. Africa was a fetish-land, inhabited by cannibals, dervishes and witch doctors, abandoned in prehistory at the precise moment before the Weltgeist (as the cunning agent of Reason) manifested itself in history.

Performance measure. Throughout this book, the term performance measure refers to an indicator used by management to measure, report, and improve performance. Performance measures are classed as key result indicators, result indicators, performance indicators, or key performance indicators. Critical success factors (CSFs). CSFs are the list of issues or aspects of organizational performance that determine ongoing health, vitality, and wellbeing. Normally there are between five and eight CSFs in any organization. Success factors. A list of 30 or so issues or aspects of organizational performance that management knows are important in order to perform well in any given sector/ industry. Some of these success factors are much more important; these are known as critical success factors. Balanced scorecard. A term first introduced by Kaplan and Norton describing how you need to measure performance in a more holistic way. You need to see an organization’s performance in a number of different perspectives. For the purposes of this book, there are six perspectives in a balanced scorecard (see Exhibit 1.7). Oracles and young guns. In an organization, oracles are those gray-haired individuals who have seen it all before. They are often considered to be slow, ponderous, and, quite frankly, a nuisance by the new management. Often they are retired early or made redundant only to be rehired as contractors at twice their previous salary when management realizes they have lost too much institutional knowledge. Their considered pace is often a reflection that they can see that an exercise is futile because it has failed twice before. The young guns are fearless and precocious leaders of the future who are not afraid to go where angels fear to tread. These staff members have not yet achieved management positions. The mixing of the oracles and young guns during a KPI project benefits both parties and the organization. The young guns learn much and the oracles rediscover their energy being around these live wires. Empowerment. For the purposes of this book, empowerment is an outcome of a process that matches competencies, skills, and motivations with the required level of autonomy and responsibility in the workplace. Senior management team (SMT). The team comprised of the CEO and all direct reports. Better practice. The efficient and effective way management and staff undertake business activities in all key processes: leadership, planning, customers, suppliers, community relations, production and supply of products and services, employee wellbeing, and so forth. Best practice. A commonly misused term, especially because what is best practice for one organization may not be best practice for another, albeit they are in the same sector. Best practice is where better practices, when effectively linked together, lead to sustainable world-class outcomes in quality, customer service, flexibility, timeliness, innovation, cost, and competitiveness. Best-practice organizations commonly use the latest time-saving technologies, always focus on the 80/20, are members of quality management and continuous improvement professional bodies, and utilize benchmarking. Exhibit 1.10 shows the contents of the toolkit used by best-practice organizations to achieve world-class performance. EXHIBIT 1.10 Best-Practice Toolkit Benchmarking. An ongoing, systematic process to search for international better practices, compare against them, and then introduce them, modified where necessary, into your organization. Benchmarking may be focused on products, services, business practices, and processes of recognized leading organizations.

For abolitionists, who advocated the immediate emancipation of all slaves, and free-soilers, who simply opposed the spread of slavery into the western territories, the existence of such a group proved the destructive effect of slavery on social morals and human industry and the inordinate economic power of the planter elite. It also served as an implicit warning of the disastrous consequences of the spread of slavery into nonslaveholding regions and its debilitating effect on the work ethic of otherwise stalwart white farmers. For slave-holders, particularly those at the apex of southern society, the idleness of rural working-class whites justified the “peculiar institution” and made clear the need for a planter-led economic and social hierarchy. Planter D. R. Hundley wrote, for example, that “poor whites” were “the laziest two-legged animals that walk erect on the face of the earth . . . [and exhibited] a natural stupidity or dullness of intellect that almost surpasses belief.” To abolitionists and proslavery ideologues alike, therefore, southern poor whites utterly lacked industry, intelligence, social propriety, and honor, the essential ingredients for political and social equality and thus should not be trusted with political decision-making.7 Northern and southern middle- to upper-class commentators perceived this class of people as so utterly degraded that they challenged their assertion of “whiteness,” the one claim southern working-class whites had to political equality, “normative” status, and social superiority to free and enslaved blacks. Like Byrd and the author of “The Carolina Sand-Hillers,” journalists and travel writers repeatedly compared “poor whites” unfavorably to other supposedly inferior people of color, be they enslaved blacks, Indians, or even Mexican peasants. Through a variety of arguments, including genetic inferiority, excessive interbreeding with “nonwhites,” and environmental factors, such as the destructive influences of the southern climate, rampant disease, and a woefully inadequate diet, these writers asserted that “poor whites” were neither truly “white” nor clearly “nonwhite” but instead, a separate “‘Cracker’ race” in all ways so debased that they had no capacity for social advancement. This attitude is clear in an 1866 article from the Boston Daily Advertiser that proclaimed that this social class had reached depths of “[s]uch filthy poverty, such foul ignorance, such idiotic imbecility” that they could never be truly civilized. “[T]ime and effort will lead the negro up to intelligent manhood,” the author concluded, “but I almost doubt if it will be possible to ever lift this ‘white trash’ into respectability.”8 Contempt for working-class whites was almost as strong among African Americans as among middle-class and elite whites. Enslaved African Americans invented derogatory terms containing explicit versions of “whiteness” such as “(poor) white trash” and “poor buckra” (a derivative form of the West African word for “white man”). Although relations between slaves and non-elite southern whites were complex, many slaves deeply resented the role of poor whites as overseers and patrol riders and adopted their owners’ view that elite southern planters were socially and morally superior. Many also believed that blacks, enslaved and free, formed a middle layer of social respectability between the planter aristocracy at the top of the social system and the “poor whites” at the bottom. The construction of a “poor white” and “white trash” social and cultural category thus allowed black slaves to carve out a space of social superiority, as well as permitted the white planter elite to justify enormous economic and social inequality among whites in a supposedly democratic society.9

Beyond the US Army’s apps platform, it seems that every industry today relies upon some form of platform business model—many of them internet-based. Doctors quickly cross-check prescriptions to identify interactions between drugs, job-seekers exchange insights about various employers, and property values and other attributes of a given zip code are easily comparable. Successful platforms in a solution economy exhibit one or more of these three characteristics: (1) they invite participants to collaborate and exchange at little or no cost; (2) they encourage decentralized, user-generated content; and (3) they enable average citizens to contribute to problem solving.

A life of detachment from greed and desires allows a person to appreciate the truly marvelous part of being alive. I cannot acquire the most sublime pleasures of life with money, force, or industry. I must learn to listen to the song of the wind, rejoice in the drumming patter of fine rain falling in a leafy forest, and delight in witnessing the coming of autumn when the leaves turn into orange and red flames. I seek sincerity of being. I hope to find comfort in a modest meal and cultivate joy by witnessing the birthing and playfulness of the young. I am no longer interested in the practical matters that businesspeople attend, exhibit no attentive awareness of political, cultural, or social affairs, and do not wish to inject myself into the warring conflicts of world.

Populations that do not typically consume dairy products appear to exhibit lower rates of bone fracture despite consuming far less calcium than recommended.

if we were to build a Great Pyramid today, we would need a lot of patience. In preparation for his book "5/5/2000 Ice: The Ultimate Disaster", Richard Noone asked Merle Booker, technical director of the Indiana Limestone Institute of America, to prepare a time study of what it would take to quarry, fabricate, and ship enough limestone to duplicate the Great Pyramid. Using the most modern quarrying equipment available for cutting, lifting, and transporting the stone, Booker estimated that the present-day Indiana limestone industry would need to triple its output, and it would take the entire industry, which as I have said includes thirty-three quarries, twenty-seven years to fill the order for 131,467,940 cubic feet of stone. These estimates were based on the assumption that production would proceed without problems. Then we would be faced with the task of putting the limestone blocks in place. The level of accuracy in the base of the Great Pyramid is astounding, and is not demanded, or even expected, by building codes today. Civil engineer Roland Dove, of Roland P. Dove & Associates, explained that .02 inch per foot variance was acceptable in modern building foundations. When I informed him of the minute variation in the foundation of the Great Pyramid, he expressed disbelief and agreed with me that in this particular phase of construction, the builders of the pyramid exhibited a state of the art that would be considered advanced by modern standards.

Patience with other people and oneself is a prized quality. I must control fits of restlessness and impulsivity. I need to exhibit imperturbability. I am inpatient because I resist suffering. I vehemently resist the tedium and tragedies that befall humankind. It is useless to seek to escape from the fate of all humanity. I acknowledge that humankind is fated – inexorably, inevitably, irrevocably – by birth to suffer. Every person must endure the arduous toil and grating monotony of working for a living, as well undergo the physical pain and emotional exhaustion that comes from leading a dreary life of industry. The greater a person’s anxiety and resistance to the ordinary troubles in life the greater their personal suffering. I can only ease the mind and live a heightened existence by stoically accepting fate. I aspire to embrace a path of nonresistance and cultivate a state of mental quietude. I will find inner peace only by demonstrating the courage to face the great sorrows of life and patience for the small ones. Courage, patience, and fortitude will eliminate an ingrained personal propensity to engage in self-sabotage. When my resistance to the inevitable fate of humanity ceases, I will no longer berate myself for past lapses, avoid fretting over the present, and feeling anxious about the future.

He told me about attending the Paris Air Show in 2009, the world’s largest aerospace industry and air show exhibition. In a pop-up luxury hotel, he saw Elbit Systems, Israel’s biggest defense company, advertising its equipment to an elite audience of global buyers. Elbit was showing a promotional video about killer drones, which have been used in Israel’s wars against Gaza and over the West Bank.

It is not a question of finding just the right level of technological intermediation which some previous civilization achieved before the balance was tipped to the clearly unacceptable level which modern industrialism exhibits today. Rather, civilization itself logically implies technology. A civilization of any kind requires a physical apparatus of tools or machines. It also requires an epistemological orientation towards discovering rationalized means to manipulate natural matter (even including human bodies) and repurpose it to artificial ends. Finally, it requires a compulsory means of social organization by which people might be retrofitted into cogs in a social machine that blots out individual identity in favour of achieving some schematic image of a massive artificial super-organism; this techno-organism will of course act in the interest of promoting its own survival and expansion with no regard for its members, each of whom would have been devalued to subordinate parts of this great monstrous whole.

There are hints, too, of wider social trends. The first edition of the Dictionary contains more than thirty references to coffee, and even more to tea. Johnson would vigorously defend the latter, not long after the Dictionary was published, in his review of an essay by the umbrella-toting Hanway, who believed it was ‘pernicious to health, obstructing industry and impoverishing the nation’.2 Johnson’s love of tea was deep but not exceptional: the leaf had been available in England since the 1650s (Pepys records drinking it for the first time in September 1660), and by 1755 it was being imported to Britain at the rate of 2,000 tons a year. The fashion for tea-drinking, facilitated by Britain’s imperial resources, drove demand for another fruit of the colonies, sugar (‘the native salt of the sugar-cane, obtained by the expression and evaporation of its juice’). Tea also played a crucial role in the dissolution of the eighteenth-century British Empire, for it was of course Bostonian opponents of a British tax on tea who opened the final breach between Britain and colonial America. All the same, it was coffee that proved the more remarkable phenomenon of the age. Johnson gives a clue to this when he defines ‘coffeehouse’ as ‘a house of entertainment where coffee is sold, and the guests are supplied with newspapers’. It was this relationship between coffee and entertainment (by which Johnson meant ‘conversation’) that made it such a potent force. Coffee was first imported to Europe from Yemen in the early part of the seventeenth century, and the first coffee house opened in St Mark’s Square in Venice in 1647. The first in England opened five years later—a fact to which Johnson refers in his entry for ‘coffee’—but its proprietor, Daniel Edwards, could hardly have envisioned that by the middle of the following century there would be several thousand coffee houses in London alone, along with new coffee plantations, run by Europeans, in the East Indies and the Caribbean. Then as now, coffee houses were meeting places, where customers (predominantly male) could convene to discuss politics and current affairs. By the time of the Dictionary they were not so much gentlemanly snuggeries as commercial exchanges. As the cultural historian John Brewer explains, ‘The coffee house was the precursor of the modern office’; in later years Johnson would sign the contract for his Lives of the English Poets in a coffee house on Paternoster Row, and the London Stock Exchange and Lloyd’s have their origins in the coffee-house culture of the period. ‘Besides being meeting places’, the coffee houses were ‘postes restantes, libraries, places of exhibition and sometimes even theatres’. They were centres, too, of political opposition and, because they were open to all ranks and religions, they allowed a rare freedom of information and expression.

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All revered spiritual leaders, political leaders, and diplomats, captains of industry, intellectuals, and winning generals exhibit genuine humility that empowers them to act with integrity and courage under the most distressing circumstances.

Tim shot a cool thumbs up, and then walked over to the—somewhat—historic staircase of the industry. He flipped on the light for upstairs, and then made his way up the old flight of steps. The thin wooden panels creaked beneath his feet while dusty atmospheric ovations lifted to add a vintage textured rhythm to the analogically customized tuning of the antique patterned theme; synonymous with the abbreviated modernized antiquity categorized theme pertaining to the worn in structural exhibition, showcasing a glimpse into the early history of the industry's humble beginnings.

Moreover, these changes occurred when most American households actually found their real incomes stagnant or declining. Median household income for the last four decades is shown in the chart above. But this graph, disturbing as it is, conceals a far worse reality. The top 10 percent did much better than everyone else; if you remove them, the numbers change dramatically. Economic analysis has found that “only the top 10 percent of the income distribution had real compensation growth equal to or above . . . productivity growth.”14 In fact, most gains went to the top 1 percent, while people in the bottom 90 percent either had declining household incomes or were able to increase their family incomes only by working longer hours. The productivity of workers continued to grow, particularly with the Internet revolution that began in the mid-1990s. But the benefits of productivity growth went almost entirely into the incomes of the top 1 percent and into corporate profits, both of which have grown to record highs as a fraction of GNP. In 2010 and 2011 corporate profits accounted for over 14 percent of total GNP, a historical record. In contrast, the share of US GNP paid as wages and salaries is at a historical low and has not kept pace with inflation since 2006.15 As I was working on this manuscript in late 2011, the US Census Bureau published the income statistics for 2010, when the US recovery officially began. The national poverty rate rose to 15.1 percent, its highest level in nearly twenty years; median household income declined by 2.3 percent. This decline, however, was very unequally distributed. The top tenth experienced a 1 percent decline; the bottom tenth, already desperately poor, saw its income decline 12 percent. America’s median household income peaked in 1999; by 2010 it had declined 7 percent. Average hourly income, which corrects for the number of hours worked, has barely changed in the last thirty years. Ranked by income equality, the US is now ninety-fifth in the world, just behind Nigeria, Iran, Cameroon, and the Ivory Coast. The UK has mimicked the US; even countries with low levels of inequality—including Denmark and Sweden—have seen an increasing gap since the crisis. This is not a distinguished record. And it’s not a statistical fluke. There is now a true, increasingly permanent underclass living in near-subsistence conditions in many wealthy states. There are now tens of millions of people in the US alone whose condition is little better than many people in much poorer nations. If you add up lifetime urban ghetto residents, illegal immigrants, migrant farm-workers, those whose criminal convictions sharply limit their ability to find work, those actually in prison, those with chronic drug-abuse problems, crippled veterans of America’s recently botched wars, children in foster care, the homeless, the long-term unemployed, and other severely disadvantaged groups, you get to tens of millions of people trapped in very harsh, very unfair conditions, in what is supposedly the wealthiest, fairest society on earth. At any given time, there are over two million people in US prisons; over ten million Americans have felony records and have served prison time for non-traffic offences. Many millions more now must work very long hours, and very hard, at minimum-wage jobs in agriculture, retailing, cleaning, and other low-wage service industries. Several million have been unemployed for years, exhausting their savings and morale. Twenty or thirty years ago, many of these people would have had—and some did have—high-wage jobs in manufacturing or construction. No more. But in addition to growing inequalities in income and wealth, America exhibits

first modern World Series and nearly two decades before college football was born on the East Coast. The first regatta was held as part of the International Exhibition, or “world’s fair,” in London, which opened on May Day 1851 and celebrated the latest in industry, arts, and science—from the precursor to the telegraph to the sewing machine.

March 2 MORNING “But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his ax, and his mattock.” — 1 Samuel 13:20 WE are engaged in a great war with the Philistines of evil. Every weapon within our reach must be used. Preaching, teaching, praying, giving, all must be brought into action, and talents which have been thought too mean for service, must now be employed. Coulter, and axe, and mattock, may all be useful in slaying Philistines; rough tools may deal hard blows, and killing need not be elegantly done, so long as it is done effectually. Each moment of time, in season or out of season; each fragment of ability, educated or untutored; each opportunity, favourable or unfavourable, must be used, for our foes are many and our force but slender. Most of our tools want sharpening; we need quickness of perception, tact, energy, promptness, in a word, complete adaptation for the Lord’s work. Practical common sense is a very scarce thing among the conductors of Christian enterprises. We might learn from our enemies if we would, and so make the Philistines sharpen our weapons. This morning let us note enough to sharpen our zeal during this day by the aid of the Holy Spirit. See the energy of the Papists, how they compass sea and land to make one proselyte, are they to monopolize all the earnestness? Mark the heathen devotees, what tortures they endure in the service of their idols! are they alone to exhibit patience and self-sacrifice? Observe the prince of darkness, how persevering in his endeavours, how unabashed in his attempts, how daring in his plans, how thoughtful in his plots, how energetic in all! The devils are united as one man in their infamous rebellion, while we believers in Jesus are divided in our service of God, and scarcely ever work with unanimity. O that from Satan’s infernal industry we may learn to go about like good Samaritans, seeking whom we may bless!

Every film must be assessed through the eyes of the contemporary, Intelligent, Informed Spectator with a distracted mind, and not the outdated, Innocent, gullible Spectator of the past. The rapid progress of entertainment technology, and the emergence of novel modes and means of content distribution obviates the need for censoring public exhibition of films

If children are encouraged at this stage, receiving praise for their accomplishments, they will start to exhibit industry by being thorough, and persisting through tasks until complete. If children are instead ridiculed, punished for their efforts, or if they find they are incapable of meeting teachers’ and parents’ expectations, they develop feelings of inferiority about their capabilities.

Summers also claimed that technology was reducing the demand for capital. Digital businesses, such as Facebook and Google, had established dominant global franchises with relatively little invested capital and small workforces. In his book The Zero Marginal Cost Society (2014), the social theorist Jeremy Rifkin heralded the passing of traditional capitalism.16 If the Old Economy was marked by scarcity and declining marginal returns, Rikfin argued that the New Economy was characterized by zero marginal costs, increasing returns to scale and capital-lite ‘sharing’ apps (such as Uber, Lyft, Airbnb, etc.). The demand for capital and interest rates, he said, were set to fall in this ‘economy of abundance’. There was some evidence to support Rifkin’s claims. The balance sheets of US companies showed they were using fewer fixed assets (factories, plant, equipment, etc.) and reporting more ‘intangibles’ – namely, assets derived from patents, intellectual property and merger premiums. In much of the rest of the world, however, the demand for old-fashioned capital remained as strong as ever. After the turn of the century, the developing world exhibited a voracious appetite for industrial commodities that required massive mining investment. China embarked on what was probably the greatest investment boom in history. Before and after 2008, global energy consumption rose steadily. The world’s total investment (relative to GDP) remained in line with its historical average.17 Rifkin’s ‘economy of abundance’ remained a tantalizing speculation.

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Pour beaucoup d'astronomes professionnels, le spatial est souhaitable, évidemment souhaitable. Pourquoi ? Parce qu'il les sert. Parce qu'il permet de belles images -indéniablement riches d'informations- de galaxies lointaines et que cela semble suffire à établir sa légitimité sans considération aucune pour l'immense faillite symbolique ici à l'oeuvre. Le fantasme théandrique qui s'incarne dans cette conquête, inévitablement attachée, de près ou de loin, aux satellites et aux navettes, est sale plus encore que triste. Le nihilisme en acte de l'exhibition phallique des fusées, détournant nos regards de ce monde agonisant, témoigne d'un cynisme sourd. Quel sens y a-t-il à s'interroger sur l'existence de vie extraterrestre alors même que nous éradiquons l'inénarrable diversité, largement ignorée, qui pullulait ici ? L'industrie de l'espace souille même les cieux : projets d'hôtels volants pour milliardaires, publicités cosmiques, dépôts de carburant en orbite, tourisme obscène... Peut-être devrions nous prendre nos responsabilités face à cette farce sordide.

In 1934, when Josef Albers designed, at the request of the architect Philip Johnson, the cover for the catalogue of the Museum of Modern Art’s Machine Art exhibition, brandishing a dramatic photo of an industrial ball bearing, Josef rejected the initial proofs from the printer, demanding that his name as designer be removed if its flaw was not corrected. Johnson wrote back contritely. He assured Josef that the margin between the edge of the paper and the powerful image of that glistening, perfectly functioning machine part would be reduced to a precise three millimeters in accord with Josef’s original design. Johnson understood the gravity of the mistake and the importance of measurements.

Famously, he developed a careful strategy for cultivating a set of virtues that he thought would lead to a productive and fulfilling life. With the goal of turning righteous behavior into a habit, Franklin created a system of charts to track his daily success or failure in exhibiting thirteen different virtues: temperance, silence, order, resolution, frugality, industry, sincerity, justice, moderation, cleanliness, tranquility, chastity, and humility.

Industry without art is brutality. Art is specifically human. None of those primitive peoples, past or present, whose culture we affect to despise and propose to amend, has dispensed with art; from the stone age onwards, everything made by man, under whatever conditions of hardship or poverty, has been made by art to serve a double purpose, at once utilitarian and ideological. It is we who, collectively speaking at least, command amply sufficient resources, and who do not shrink from wasting these resources, who have first proposed to make a division of art, one sort to be barely utilitarian, the other luxurious, and altogether omitting what was once the highest function of art, to express and to communicate ideas.

Bone beds turn up sporadically elsewhere, with spectacular examples in the Dinosaur National Monument in the USA and in Mongolia’s Gobi desert. In eastern England there are several within the early Cretaceous strata, which include, as well as bones, structures termed coprolites, some of which represent the petrified faeces of dinosaurs or marine reptiles. In the middle of the 19th century, when England’s population was booming and the farmers were struggling to feed everybody, it was discovered that these fragments (which, being bone, are phosphate-rich) made a superb fertilizer when crushed and acid-treated. A thriving and highly profitable industry formed to quarry away these ‘coprolite beds’. Some considerable figures were involved in this industry. John Henslow, Charles Darwin’s beloved mentor of his time at Cambridge, seems to have first encouraged the farmers of eastern England to use such fossil manure. William Buckland also became involved. An extraordinary combination of early savant of geology at Oxford and Dean of Westminster, he was the first to scientifically describe a dinosaur ( Megalosaurus); carried out his fieldwork in academic gown; reputedly ate his way through the entire animal kingdom; and coined the term ‘coprolite’, using these petrified droppings to help reconstruct the ecology of ancient animals. Later, he energetically collaborated with the celebrated German chemist Justus Liebig (who had worked out how to chemically treat these fossil phosphates to make fertilizer) to show how they could be used by agriculturalists, once demonstrating their efficacy by exhibiting, in Oxford’s Ashmolean Museum, a turnip, a yard in circumference, that he had grown with such prehistoric assistance. It is related strata (geologically rare phosphate-rich deposits, usually biologically formed) that are still a mainstay—if a rapidly depleting one—of modern agriculture. In a very real sense, these particular rocks are keeping us all alive.

bringing eager spectators from all over Europe to see the recently inaugurated Eiffel Tower, the industrial advances on show at the Exhibition, the Pavilions of the participating nations, the anthropological exhibition on human

But I believe that the Industrial Revolution, including developments leading to this revolution, barely capture what was unique about Western culture. While other cultures were unique in their own customs, languages, beliefs, and historical experiences, the West was uniquely exceptional in exhibiting in a continuous way the greatest degree of creativity, novelty, and expansionary dynamics. I trace the uniqueness of the West back to the aristocratic warlike culture of Indo-European speakers as early as the 4th millennium BC. Their aristocratic libertarian culture was already unique and quite innovative in initiating the most mobile way of life in prehistoric times, starting with the domestication and riding of horses and the invention of chariot warfare. So were the ancient Greeks in their discovery of logos and its link with the order of the world, dialectical reason, the invention of prose, tragedy, citizen politics, and face-to-face infantry battle. The Roman creation of a secular system of republican governance anchored on autonomous principles of judicial reasoning was in and of itself unique. The incessant wars and conquests of the Roman legions, together with their many military innovations and engineering skills, were one of the most vital illustrations of spatial expansionism in history. The fusion of Christianity and the Greco-Roman intellectual and administrative heritage, coupled with the cultivation of Catholicism (the first rational theology in history), was a unique phenomenon. The medieval invention of universities — in which a secular education could flourish and even articles of faith were open to criticism and rational analysis, in an effort to arrive at the truth — was exceptional. The list of epoch-making transformation in Europe is endless: the Renaissance, the Age of Discovery, the Scientific Revolution(s), the Military Revolution(s), the Cartographic Revolution, the Spanish Golden Age, the Printing Revolution, the Enlightenment, the Romantic Era, the German Philosophical Revolutions from Kant to Hegel to Nietzsche to Heidegger.

In 1851 Ada Lovelace and Charles Babbage met up for the last time when they, along with six million other people, visited the Great Exhibition together. Housed in a fantastic purpose-built glass pavilion in Hyde Park called the Crystal Palace, it was designed to showcase the achievements of British industry and all the stuff we’d nicked from overseas. Babbage, who never let an occasion get in the way of a grievance, was less impressed because not one of his amazing engines was on display.

What has become of the Golden Rule? It exists, it continues to sparkle, and is well taken care of. It is Exhibit A in the Church’s assets, and we pull it out every Sunday and give it an airing...It is strictly religious furniture, like an acolyte, or a contribution-plate, or any of those things. It is never intruded into business.” Mark Twain “Noah and a few like him perceived that the continent was indeed finite, and that venal office-holders, legislators in particular, could be persuaded to toss great hunks of it up for grabs, and to toss them in such a way as to have them land where Noah and his kind were standing. “Thus did a handful of rapacious citizens come to control all that was worth controlling in America. Thus was the savage and stupid and entirely inappropriate and unnecessary and humorless American class system created. Honest, industrious, peaceful citizens were classed as bloodsuckers if they asked to be paid a living wage. And they saw that praise was reserved henceforth for those who devised ways of getting paid enormously for committing crimes against which no law had been passed. Thus the American dream turned belly up, turned green, bobbed to the scummy surface of cupidity unlimited, filled with gas, and went bang in the noonday sun.” Kurt Vonnegut Jr. from God Bless You Mr. Rosewater

I'll give you an actual example. Pamela Yellen, the CEO of the Prospecting & Marketing Institute, based in Santa Fe, New Mexico, and I were conducting a multiday seminar for her clients — corporate executives and general agents from life insurance companies — about new methods of recruiting agents. Even though the attendees had paid a very high per-person fee to be there, most had traveled great distances, and the subject was of critical importance to them, we both noticed that on breaks, what most of them were talking about was where they were going to go play golf that evening when the seminar let out, the next morning before it started, or the day afterward. Both Pamela and I made note of how important it was to these clients of hers to get out on the golf course. This led to one of the most unusual ads Pamela has ever written and run in her own industry's trade journals, with the headline: “Puts Recruiting on Autopilot So You Can Go Play Golf!” The entire ad is reproduced on the following page, Exhibit #3. As you'll see, it sold the system we devised for insurance agent recruiting, but it did so circuitously, by emphasizing the hidden benefit: you'll get the job done with less time invested, so you can spend more time on the golf course.

This idea that women will “change the culture” of any given industry is an easy lie to buy into. Even if women go in with good intentions, good intentions are nothing against the system. The system is older than you. It has absorbed more venom than you can ever hope to emit. You will not even slow it down. In order to gain entry, you will have to exhibit the characteristics of the patriarchs who built it. In order to advance, you will have to mimic their behavior, take on their values. Their values are power, the love of power, and the display of power. By then, you are part of their culture.

The portfolios of overconfident investors will have higher risk for two reasons. First is the tendency to purchase higher-risk stocks. Higher-risk stocks are generally from smaller, newer companies. The second reason is a tendency to underdiversify their portfolios. Prevalent risk can be measured in several ways: portfolio volatility, beta, and the size of the firms in the portfolio. Portfolio volatility measures the degree of ups and downs the portfolio experiences. High-volatility portfolios exhibit dramatic swings in price and are indicative of underdiversification. Beta is a variable commonly used in the investment industry to measure the riskiness of a security. It measures the degree a portfolio changes with the stock market. A beta of 1 indicates that the portfolio closely follows the market. A higher beta indicates that the security has higher risk and will exhibit more volatility than the stock market in general.

In his book Social Anthropology, Sir Edmund Leach refers to the ethos of individualism which is central to the contemporary Western society but which is notably absent from most of the societies which social anthropologists study.10 The growth of individualism, and hence of the modern conception of the artist, was hastened by the Reformation. Although Luther was an ascetic who attacked wealth and luxury, he was also an individualist who preached the supremacy of the individual conscience. Until the sixteenth century, the ultimate standard of human institutions and activities was not only religious, but promulgated by a universal Western Church. As Tawney eloquently demonstrates in Religion and the Rise of Capitalism, however often men exhibited personal greed and ambition, there was none the less a generally agreed conception of how the individual ought to behave. The idea that anyone should pursue his personal economic ends to the limit, provided that he kept within the law, was foreign to the medieval mind, which regarded the alleviation of poverty as a duty, and the private accumulation of wealth as a danger to the soul. The Reformation made possible the growth of Calvinism, and the establishment of the Protestant work ethic. It was not long before poverty was regarded as a punishment for idleness or fecklessness, and the accumulation of wealth as a reward for the virtues of industry and thrift. Durkheim later pointed out that the growth of individualism was also related to the division of labour. As societies grew larger and more complex, occupational specialization led to greater differentiation between individuals. The growth of cities furthered looser, less intimate social relations; and, whilst the individual gained personal freedom by being emancipated from the intimate ties which characterize smaller societies, he became vulnerable to anomie, the alienation which results from no longer conforming to any traditional code.