Intangible Related Quotes

You should know that there is little you can seek in this world, that there is no need for you to be so greedy, in the end all you can achieve are memories, hazy, intangible, dreamlike memories which are impossible to articulate. When you try to relate them, there are only sentences, the dregs left from the filter of linguistic structures.

I do not see emotions and feelings as the intangible and vaporous qualities that many presume them to be. Their subject matter is concrete, and they can be related to specific systems in body and brain, no less so than vision or speech.

The petulance that relatives show towards each other is in truth directed against that intangible Causality which has shaped the situation no less for the offenders than the offended, but is too elusive to be discerned and cornered by poor humanity in irritated mood.

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of all books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking—the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics. Traditionally, another way of acquiring knowledge has been through personal conversations. The discussion and exchange of ideas has for millennia provided an emotional and psychological dimension in addition to the factual content of the information exchanged. It supplies intangibles of conviction and personality. Now the culture of texting produces a curious reluctance to engage in face-to-face interaction, especially on a one-to-one basis.

What indeed is the half-life of a mortal consciousness? What is the half-life of a memory of that mortal consciousness? Of course, this is purely an academic question and of no immediate concern to those of us existing in the world of the living, for we possess already a memory, in its stead, which serves as a basis of our perception of the past. Accurate or not, this nature of memory allows us to understand the past according to the positions occupied by the flesh about which we seek to know, but, unfortunately, not in a way relative to the flesh itself—that flesh stripped of identity and circumstance, that flesh which, in its most rudimentary capacity, had once collided, interacted, fought, competed, negotiated, cooperated, and mated with other flesh: there is no history of this kind, thoroughly naked and telling enough, which is accessible to us, for we are composed of the very same substance, the very same flesh, and sadly incapable of stepping outside of it, even momentarily.

Tangible makes us feel better. Tangible helps us predict a good ROI, but brand loyalty, relationships, and other key foundations of community are inherently intangible but almost incalculably invaluable. We can conduct surveys and look at indicators like all of those we’ve just listed, but as it stands, there is no perfect measure .

A more recent concern relates to “financialization” and associated short-termism. Financialization is the growing importance of norms, metrics, and incentives from the financial sector to the wider economy. Some of the concerns expressed are that, for example, managers are increasingly awarded stock options to align their incentives with those of shareholders; companies are often explicitly managed to increase short-term shareholder value; and financial engineering, such as share buybacks and earnings management, has become a more important part of senior managers’ jobs. The end result is that rather than finance serving business, business serves finance: the tail wags the dog. What John Kay described as “obliquity,” the idea that making money was a consequence of, or a second-order benefit of, serving one’s customers and building good businesses, is driven out (Kay 2010).

The final way to respond to the difficulty of lending against intangibles is the most radical. It is for businesses to change their finance mix: specifically, to rely more on equity and less on debt. Should a business fail, equity owners have no recourse - they get nothing - so can afford to be relatively insouciant about the liquidation value of a business's assets. This makes equity a better way of funding businesses with few tangible assets.

Attention is malleable. We can intensify it, shift it either voluntarily or involuntarily. We can soften it, diffuse it. We can deploy global attention toward tangible external objects, or to their intangible attributes. We can direct attention internally to retrieve items that we have stored in memory. We can sustain attention by infusing a component of motivation, either from the top-down (by intention) or by much more subtler means related to our habitual ongoing attitudes.

Nash’s lifelong quest for meaning, control, and recognition in the context of a continuing struggle, not just in society, but in the warring impulses of his paradoxical self, was now reduced to a caricature. Just as the overconcreteness of a dream is related to the intangible themes of waking life, Nash’s search for a piece of paper, a carte d’identité, mirrored his former pursuit of mathematical insights. Yet the gulf between the two recognizably related Nashes was as great as that between Kafka, the controlling creative genius, struggling between the demands of his self-chosen vocation and ordinary life, and K, a caricature of Kafka, the helpless seeker of a piece of paper that will validate his existence, rights, and duties. Delusion is not just fantasy but compulsion. Survival, both of the self and the world, appears to be at stake. Where once he had ordered his thoughts and modulated them, he was now subject to their peremptory and insistent commands.

I understood the concept of religion, the one-sided relationship with the intangible. Like God, the show never talked back to me. It felt familiar and reassuring, yet I could find something new to love every time. It took place in a time period I would never truly understand, having never lived in it, and for all its relatability, there would always be something unreachable about it. I kept returning, returning, wanting terribly to be let in, looking forward to the day I might achieve full enlightenment. I finally know what it was like to love something sacred and deep, to own an appreciation so big that its gravity felt like returned love.

Now, most tangible investments are manufactured (think of the many factories around the world that churn out everything from vans to machine tools to silicon chips). There is certainly a lot of labor involved in tangible investments (laying cables, shop fitting, the whole construction industry), but manufacturing matters too. Intangible investments, on the other hand, depend much more on labor. Design involves paying designers. R&D involves paying scientists. Software involves paying developers. So over time, we would expect intangible investment spending to gradually rise relative to tangible as Baumol predicted. Some of that rise might be offset by the point, which we look at in detail below, that some intangibles costs are mostly “fixed” or one-off, so this cannot be the whole story, but it is likely to be at least one element of it.

Enigmas answered. Not only is QFT the answer to Einstein's search, it also answers or resolves his Enigmas, and in a way that can be understood by the man (or woman) on the street. In Appendix A you will see how the paradoxes of special relativity become natural and understandable consequences of the way fields behave. In Appendix B you will see that the problematic curvature of space-time in general relativity is gone; in QFT gravity is just another force field and space and time are the same space and time we intuitively believe in. Finally, in Appendix C you will see how the infamous wave-particle duality of QM is eliminated because there are no particles - only fields - and hence there is no duality. However abandoning the familiar picture of solid particles and replacing it with intangible fields is not easy. It will require a leap of imagination greater than did the atomic picture that Eddington struggled with.

The characteristic error of the middle-class intellectual of modern times is his tendency to abstractness and absoluteness, his reluctance to connect idea with fact, especially with personal fact. I cannot recall that Orwell ever related his criticism of the intelligentsia to the implications of Keep the Aspidistra Flying, but he might have done so, for the prototypical act of the modern intellectual is his abstracting himself from the life of the family. It is an act that has something about it of ritual thaumaturgy—at the beginning of our intellectual careers we are like nothing so much as those young members of Indian tribes who have had a vision or a dream which gives them power on condition that they withdraw from the ordinary life of the tribe. By intellectuality we are freed from the thralldom to the familial commonplace, from the materiality and concreteness by which it exists, the hardness of the cash and the hardness of getting it, the inelegance and intractability of family things. It gives us power over intangibles and imponderables, such as Beauty and Justice, and it permits us to escape the cosmic ridicule which in our youth we suppose is inevitably directed at those who take seriously the small concerns of the material quotidian world, which we know to be inadequate and doomed by the very fact that it is so absurdly conditioned—by things, habits, local and temporary customs, and the foolish errors and solemn absurdities of the men of the past.

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.

At this scale what you actually sense is a space of possibilities, of ethereal electrostatic pushes and pulls. The closest comparison we can make to this experience is a blindfolded tasting of unknown foods and flavors. There is a menu of such sensations here, unique flourishes lined up end to end. Here's an entity we call a carbon atom. Here are ones called oxygen, nitrogen, hydrogen. They're clumped together as other recognizable things, relatively simple molecules called nucleotides: adenine, thymine, guanine, cytosine, arrayed along a pair of sugar-phosphate rails that curve off into the distance in either direction. But what any of these look like is no longer entirely meaningful. What is meaningful is the "state" of these entities, their electromagnetic energies, their vibrations and rotations, their still-intangible patterns of presence. Walking among them you are buffeted by a multitude of calls and entreaties in the form of attractions and repulsions, yet this seemingly disordered cacophony is shot through with regularity and information.

The search for buyers generally falls into three groups. The first group of buyers includes the obvious candidates and a handful of buyers in the core market. The second group of buyers is identified by digging into closely related markets. The third group is made up of buyers who are identified later in the process. These are probably the least obvious of the buyers and they are discovered by examining smaller niche markets that are on the periphery. The

Cradled in this community whose currency was relational ethics, my stock in myself soared. My value depended on the glorious intangibility, the eloquence invisibility, of my just being part of the collective—and in direct response I grew spacious and happy and gentle.

The postmodern approach to social critique is to make their ideas intangible, because then they’re unfalsifiable—that is, they can’t be disproved. Due to postmodernism’s rejection of objective truth and reason, it can’t be argued with. The postmodern perception, Lyotard writes, makes no claim to be true: “Our hypothesis … should not be accorded predictive value in relation to reality, but strategic value in relation to the question raised.” Postmodern Theory seeks to be strategically useful in bringing about its own aims, not factually true about reality.

The postmodern approach to ethically driven social critique is intangible and unfalsifiable. As the idea of radical skepticism shows, postmodern thought relies upon Theoretical principles and ways of seeing the world, rather than truth claims. Because of its rejection of objective truth and reason, postmodernism refuses to substantiate itself and cannot, therefore, be argued with. The postmodern perception, Lyotard writes, makes no claim to be true: “Our hypotheses, therefore, should not be accorded predictive value in relation to reality, but strategic value in relation to the question raised.”33 In other words, postmodern Theory seeks not to be factually true but to be strategically useful: in order to bring about its own aims, morally virtuous and politically useful by its own definitions. This generalized skepticism about the objectivity of truth and knowledge—and commitment to regarding both as culturally constructed—leads to a preoccupation with four main themes: the blurring of boundaries, the power of language, cultural relativism, and the loss of the individual and the universal in favor of group identity.

Public utilities, including issues relating to the valuation of utility property and the proper basis for rate regulation, were major areas of institutionalist research. Concepts of intangible property and of goodwill were developed within this discussion, again deriving from Veblen. Clark devoted several chapters in The Social Control of Business (1926) to the topic, whereas Commons devoted considerable space to the concept of intangible property, goodwill, and valuation issues in his Legal Foundations (Commons 1924a, pp. 157–215).

Le samedi, je retournais chez mes parents. La dissimulation de ma situation ne me coûtait pas, ressortissant à l'état normal de nos relations depuis mon adolescence. Ma mère appartenait à la génération d'avant-guerre, celle du péché et de la honte sexuelle. J'étais sûre que ses croyances étaient intangibles et ma capacité à les endurer n'avait d'égale que la sienne à se persuader que je les partageais.

As much as we can fight for material related dreams, we must also fight for intangible progression, in terms of improving our selves. Financial success is important but it doesn't supersede the success of being the best version of your self.. Fight for that, live for that, it will make you powerful, be the best version of your self.....

In 1982, economists at the Brookings Institute estimated that about 62 per cent of the value of a typical American firm stemmed from its physical assets—everything from tables and chairs to factories and inventories. Everything else consisted of more intangible “knowledge assets.” By 1992, the balance had completely reversed. They calculated that only 38 per cent of the average firm’s value came from its physical assets. With the shift towards more knowledge-intensive production processes, it is natural that firms should start to worry much more about employee loyalty. It is relatively easy to stop employees from making off with company property—just post guards at the gate. But when employees leave, they generally take with them all the knowledge and experience they have acquired, and there is no way to stop them. So the best way for a firm to retain control of its assets is to build a strong organizational culture, one that will inspire loyalty and allegiance from its employees. From this perspective, it is entirely predictable that the firms that depend most heavily on the knowledge of their workers will also be the firms that put the most effort into employee retention. Software companies in particular are famous for their efforts to create a corporate culture that will secure employee allegiance.

The distinction between segregation by state action and racial imbalance caused by other factors has been central to our jurisprudence. . . . Where [racial imbalance] is a product not of state action but of private choices, it does not have constitutional implications.” Because neighborhoods in Louisville and Seattle had been segregated by private choices, he concluded, school districts should be prohibited from taking purposeful action to reverse their own resulting segregation. Chief Justice Roberts himself was quoting from a 1992 opinion by Justice Anthony Kennedy in a case involving school segregation in Georgia. In that opinion Justice Kennedy wrote: “[V]estiges of past segregation by state decree do remain in our society and in our schools. Past wrongs to the black race, wrongs committed by the State and in its name, are a stubborn fact of history. And stubborn facts of history linger and persist. But though we cannot escape our history, neither must we overstate its consequences in fixing legal responsibilities. The vestiges of segregation . . . may be subtle and intangible but nonetheless they must be so real that they have a causal link to the de jure violation being remedied. It is simply not always the case that demographic forces causing population change bear any real and substantial relation to a de jure violation.” The following pages will refute this too-comfortable notion, expressed by Justice Kennedy and endorsed by Chief Justice Roberts and his colleagues, that wrongs committed by the state have little causal link to the residential segregation we see around us.

Not only as some intangible, incorporeal soul inhabiting your body, but any real you whatsoever. ​Everything that you have come to identify as yourself – your body, fears, goals, worries, insecurities, achievements, memories, habits, experiences, passions, anything that you relate to – are an arbitrary series of discrete snapshots strung together through the use of, and reinforced by, stories.

the ability to reach customers is more cost effective than ever—therefore the intangible and emotional elements have become the key differentiating factor. There are plenty of places to purchase a great spicy tuna roll, but there’s only one Masayoshi Takayama. According to his website, “Masayoshi Takayama’s appreciation for food started at a young age, growing up working for his family’s fish market in a town of Tochigi Prefecture, Japan. From his early years of delivering fresh sashimi to neighbors on his bicycle, to prepping and grilling hun- dreds of fish courses to cater weddings in high school, his relation- ship with food has always been a way of life.” That’s the beginning of a story that makes Takayama’s sushi different and special—that makes it art. And that art is what induces people to pay $600 per person in his New York restaurant for a chance to try it.

People tell you the computer is just a handier, more complex kind of typewriter. But that isn't true. The typewriter is an entirely external object. The page floats free, and so do I. I have a physical relation to writing. I touch the blank or written page with my eyes - something I cannot do with the screen. The computer is a prosthesis. I have a tactile, intersensory relation to it. I become, myself, an ectoplasm of the screen. And this, no doubt, explains, in this incubation of the virtual image and the brain, the malfunctions which afflict computers, and which are like the failings of one's own body. On the other hand, the fact that priority belongs to the network and not to individuals implies the possibility of hiding, of disappearing into the intangible space of the Virtual, so that you cannot be pinned down anywhere, which resolves all problems of identity, not to mention those of alterity. So, the attraction of all these virtual machines no doubt derives not so much from the thirst for information and knowledge as from the desire to disappear, and the possibility of dissolving oneself into a phantom conviviality. A kind of 'high' that takes the place of happiness. But virtuality comes close to happiness only because it surreptitiously removes all reference from it. It gives you everything, but it subtly deprives you of everything at the same time. The subject is, in a sense, realized to perfection, but when realized to perfection, it automatically becomes object, and panic sets in.

The fervour accompanying these events may be deceptive. If it expresses nothing more than the zeal with which the countries of the East are casting aside the bonds of ideology, or if it is a mimetic fervour - a tribute, as it were, to those liberal countries where all liberty has already been traded in for a technically easy life - then we shall have found out definitively what freedom is worth, and that it is probably never to be discovered a second time. History offers no second helpings. On the other hand, it could be that the present thaw in the East may be as disastrous in the long term as the excess of carbon dioxide in the upper atmosphere, that it may bring about a political greenhouse effect, and so overheat human relations on the planet that the melting of the Communist ice-sheet will cause Western seaboards to be submerged. Odd that we should be in such absolute fear of the melting of the polar ice, and look upon it as a climatic catastrophe, while we aspire with every democratic bone in our bodies to the occurrence of just such an event on the political plane. If in the old days the USSR had released its gold reserves onto the world market, that market would have been completely destabilized. Today, by putting back into circulation their vast accumulated store of freedom, the Eastern countries could quite easily destabilize that very fragile balance of Western values which strives to ensure that freedom no longer emerges as action but only as a virtual and consensual form of interaction; no longer as a drama but merely as the universal psychodrama of liberalism. A sudden infusion of freedom as a real currency, as violent and active transcendence, as Idea, would be in every way catastrophic for our present air-conditioned redistribution of values. Yet this is precisely what we are asking of the East: freedom, the image of freedom, in exchange for the material signs of freedom. This is an absolutely diabolical contract, by virtue of which one signatory is in danger of losing their soul, and the other of losing their creature comforts. But perhaps - who knows? - this may, after all, be the best thing for both sides. Those societies that were formerly masked - Communist societies - have been unmasked. What is their face like? As for us, we dropped the mask long ago and have for a long time been without either mask or face. We are also without memory. We have reached the point of searching the water for signs of a memory that has left no traces, hoping against hope that something might remain when even the water's molecular memory has faded away. So it goes for our freedom: we would be hard put to it to produce a single sign of it, and we have been reduced to postulating its infinitesimal, intangible, undetectable existence in a (programmatic, operational) environment so highly dilute that in truth only a spectre of freedom floats there still, in a memory every bit as evanescent as water's.

The postmodern approach to ethically driven social critique is intangible and unfalsifiable. As the idea of radical skepticism shows, postmodern thought relies upon Theoretical principles and ways of seeing the world, rather than truth claims. Because of its rejection of objective truth and reason, postmodernism refuses to substantiate itself and cannot, therefore, be argued with. The postmodern perception, Lyotard writes, makes no claim to be true: “Our hypotheses, therefore, should not be accorded predictive value in relation to reality, but strategic value in relation to the question raised.”33 In other words, postmodern Theory seeks not to be factually true but to be strategically useful: in order to bring about its own aims, morally virtuous and politically useful by its own definitions.

The inner qualities of the woman‘s heart, result in an important byproduct, which may be called „charm“. This charm like light, is a force. Intangible, imponderable though it be, the strivings of our intellect may not attain fruition if deprived of its life-giving touch. The nourishment which the tree draws though its root may be classified and measured, - not so the vitality which is the gift of the sunlight, and without which its functioning becomes altogether impossible. This ineffable emanation of woman‘s nature has, from the first, played its part in the creation of man, unobtrusively but inevitably Had man‘s mind not been energised by the inner working of woman‘s vital charm, he would never have attained his successes. Of all the higher achievements of civilization - the devotion of the toiler, the valour of the brave, the creations of the artist – the secret spring is to be found in woman‘s influence. In the clash and battle of primitive civilization, the action of woman‘s shakti is not clearly manifest; but, as civilization becomes spiritual in the course of its development, and the union of man with man is acknowledged to be more important than the differences between them, the charm of woman gets the opportunity to become the predominant factor. Such spiritual civilization can only be upheld if the emotion of woman and the intellect of man are contributed in usual shares for its purposes. Then their respective contributions may combine gloriously in ever-frsh creations, and their difference will no longer make for inequality. Woman, let me repeat, has two aspects, - in one she is the Mother, in the other, the Beloved. I have already spoken of the spiritual endeavour that characterises the first, viz., the striving, not merely for giving birth to her child, but for creating the best possible child – not as an addition to the number of men, but as one of the heroic souls who may win the victory of man‘s eternal fight against evil in his social life and natural surroundings. As the Beloved, it is woman‘s part to infuse life into all aspirations of man; and the spiritual power that enables her to do so I have called charm, and was known in India by the name shakti. There is a poem called Ananda lahari  (The stream of Delight), attributed to Shankaracharya. She who is glorified therein is the Shakti in the heart of the Universe; the Giver of Joy, the Inspirer of Activity. On the one hand, we know and use the world; on the other we are related to it by tie of disinterested joy. We can know the world because it is a manifestation of Truth: we rejoice in it because it is an expression of Joy. „Who would have striven for life“ says the Rishi, „if this ananda had not filled the sky?“ It seems to me that the „Intellectual Beauty“, whose praises Shelley has sung, is identical with this Ananda. And it is this ananda which the poet of Ananda lahari has visualised as the woman; that is to say, in his view, this Universal Shakti is manifest in human society in the nature of Woman. In this manifestation is her charm. Let no one confuse this shakti with mere „sweetness“, for in this charm there is a combination of several qualities – patience, self-abnegation- sensitive intelligence, grace in thought, word and behaviour – the reticent expression of rhythmic life, the tendernes and terribleness of love; at its core, moreover, is that self-radiant Spirit of Delight which ever gives itself up. This shakti, this joy-giving power of woman as the Beloved, has up to now largely been dissipated by the greed of man, who has sought to use it for the purposes of his individual enjoyment, corrupting it, confining it, like his property, within jealously-guarded limits. That has also obstructed for woman herself her inward realization of the full glory of her own shakti. Her personality has been insulted at every turn by being made to display its power of delectation within a circumsribed arena.

Knowing something about the monetary value and cost of the information in a measurement puts a new light on what is “measurable.” If someone says a measurement would be too expensive, we have to ask, “Compared to what?” If a measurement that would just reduce uncertainty by half costs $50,000 but the EVPI is $5,000,000, then the measurement certainly is not “too expensive.” Indeed, it would be a bargain. But if the information value is zero, then any measurement is too expensive. Some measurements might have marginal information values—say, a few thousand dollars; not enough to justify some formal effort at measurement but a bit too much just to ignore. For those measurements, I try to think of approaches that can quickly reduce a little uncertainty—say, finding a related study or making a few phone calls to a few more experts.

When presented new information, we have no other option than to relate it to what we already know—there is no blank space in our minds within which new information can be stored so as not to “contaminate” it with existing information. —Clifford Konold, Scientific Reasoning Research Institute, University of Massachusetts

We also assign ourselves to lower-level work because we’re fleeing from challenge. Yes, I know, we all love a good challenge, but that doesn’t mean we don’t sometimes get cold feet and look for a way out. The challenges of management are daunting: They lead us into the scarily intangible world of people relations, motivation, societal formation, conflict, and conflict resolution. In my own case, I was promoted into a management position, fresh from a technological job where there were no intangibles. I had been a real-time system designer just before my promotion. Systems design is deliciously black-and-white: Your design works or it doesn’t. It is sufficiently flexible and accommodating to change or it isn’t. You may not know this perfectly at design time, but the implementation phase, which comes next, will quickly prove your design acceptable (even elegant) or not. There are few nuances.