Interacting Famous Quotes

I am no ecological Pollyana. I have borne, and will continue to bear, feelings of wholehearted melancholy over the ecological state of the earth. How could I not? How could anyone not? But I am unwilling to become a hand-wringing nihilist, as some environmental 'realists' seem to believe is the more mature posture. Instead, I choose to dwell, as Emily Dickinson famously suggested, in possibility, where we cannot predict what will happen but we make space for it, whatever it is, and realize that our participation has value. This is grown-up optimism, where our bondedness with the rest of creation, a sense of profound interaction, and a belief in our shared ingenuity give meaning to our lives and actions on behalf of the more-than-human world.

Einstein’s ‘spooky interactions.’” Einstein had famously described quantum entanglement as “spooky action at a distance.

He came face-to-face with the rude paradox fame had dealt him: The secret of his extraordinary art had been his ability to observe human interaction anonymously, thereby gaining insight into the emotions on display in ordinary life--it was his ability to become a fly-on-the-wall that made him famous, and fame had destroyed his ability to become a fly-on-the-wall.

The strength of the electromagnetic interaction, for example, is fixed by a number called the “fine-structure constant,” a famous quantity in physics that is numerically close to 1/137.

A system is never the sum of its parts,” Russell Ackoff, an organizational theorist and a pioneer in the field of systems thinking and management science, famously said. “It’s the product of their interaction.

Vatican II famously threw open the windows of the Church, seeking greater interaction with, and influence on, secular society. In Latin America a number of theologians began to work out how the teachings of Vatican II should be applied on the ground.

One of the greatest Roman poets was Ovid, an older contemporary of Jesus (his dates: 43 BCE–17 CE). His most famous work is his fifteen-volume Metamorphoses, which celebrates changes or transformations described in ancient mythology. Sometimes these changes involve gods who take on human form in order to interact, for a time, with mortals.

Such class-based oddities gave English cricket a somewhat paradoxical reputation. It was at once popular and elite. It was exclusive yet, as a rare forum for gentry and commoners to interact, a source of social cohesion. Hence the historian G.M. Trevelyan’s famous claim that the French aristocrats would have spared themselves the guillotine if they had only played cricket with their serfs.

The sphere to end all spheres—the largest and most perfect of them all—is the entire observable universe. In every direction we look, galaxies recede from us at speeds proportional to their distance. As we saw in the first few chapters, this is the famous signature of an expanding universe, discovered by Edwin Hubble in 1929. When you combine Einstein’s relativity and the velocity of light and the expanding universe and the spatial dilution of mass and energy as a consequence of that expansion, there is a distance in every direction from us where the recession velocity for a galaxy equals the speed of light. At this distance and beyond, light from all luminous objects loses all its energy before reaching us. The universe beyond this spherical “edge” is thus rendered invisible and, as far as we know, unknowable. There’s a variation of the ever-popular multiverse idea in which the multiple universes that comprise it are not separate universes entirely, but isolated, non-interacting pockets of space within one continuous fabric of space-time—like multiple ships at sea, far enough away from one another so that their circular horizons do not intersect. As far as any one ship is concerned (without further data), it’s the only ship on the ocean, yet they all share the same body of water.

Because all such things are aspects of the holomovement, he feels it has no meaning to speak of consciousness and matter as interacting. In a sense, the observer is the observed. The observer is also the measuring device, the experimental results, the laboratory, and the breeze that blows outside the laboratory. In fact, Bohm believes that consciousness is a more subtle form of matter, and the basis for any relationship between the two lies not in our own level of reality, but deep in the implicate order. Consciousness is present in various degrees of enfoldment and unfoldment in all matter, which is perhaps why plasmas possess some of the traits of living things. As Bohm puts it, "The ability of form to be active is the most characteristic feature of mind, and we have something that is mindlike already with the electron. "11 Similarly, he believes that dividing the universe up into living and nonliving things also has no meaning. Animate and inanimate matter are inseparably interwoven, and life, too, is enfolded throughout the totality of the universe. Even a rock is in some way alive, says Bohm, for life and intelligence are present not only in all of matter, but in "energy, " "space, " "time, " "the fabric of the entire universe, " and everything else we abstract out of the holomovement and mistakenly view as separate things. The idea that consciousness and life (and indeed all things) are ensembles enfolded throughout the universe has an equally dazzling flip side. Just as every portion of a hologram contains the image of the whole, every portion of the universe enfolds the whole. This means that if we knew how to access it we could find the Andromeda galaxy in the thumbnail of our left hand. We could also find Cleopatra meeting Caesar for the first time, for in principle the whole past and implications for the whole future are also enfolded in each small region of space and time. Every cell in our body enfolds the entire cosmos. So does every leaf, every raindrop, and every dust mote, which gives new meaning to William Blake's famous poem: To see a World in a Grain of Sand And a Heaven in a Wild Flower, Hold Infinity in the palm of your hand And Eternity in an hour.

Anatol Rapoport, a mathematical psychologist who was famous for his insights into social interactions: You should attempt to re-express your target’s position so clearly, vividly, and fairly that your target says, ‘Thanks, I wish I’d thought of putting it that way.’ You should list any points of agreement (especially if they are not matters of widespread agreement). You should mention anything that you have learned from your target. Only then are you permitted to say so much as a word of rebuttal or criticism.1 How many times have you heard or participated in a conversation that obeys these rules? Such guidelines have gone out of fashion recently, if they were ever followed.

human designers, being farsighted but blinkered, tend to find their designs thwarted by unforeseen side effects and interactions, so they try to guard against them by giving each element in the system a single function, and insulating it from all the other elements. In contrast, Mother Nature (the process of natural selection) is famously myopic and lacking in goals. Since she doesn’t foresee at all, she has no way of worrying about unforeseen side effects. Not “trying” to avoid them, she tries out designs in which many such side effects occur; most such designs are terrible (ask any engineer), but every now and then there is a serendipitous side effect: two or more unrelated functional systems interact to produce a bonus: multiple functions for single elements.

Stereotype threat, then, is one way our national history seeps into our daily lives. That history leaves us with stereotypes about groups in our society that can be used to judge us as individuals when we’re in situations where those stereotypes apply—in the seat next to a black person on an airplane or interacting with minority students, for example. The white person in that situation will not want to be seen in terms of the stereotype of whites as racially insensitive. And the black person, for his or her part, will not want to be seen in terms of the stereotypes about blacks as aggressive, or as too easily seeing prejudice, and so on. Fighting off these possible perceptions on a long airline flight—or more famously, perhaps, in a school cafeteria—could be more than either party wants to take on. They just want to have lunch or get to Cleveland. Avoidance becomes the simplest solution.

The world is made of fields—substances spread through all of space that we notice through their vibrations, which appear to us as particles. The electric field and the gravitational field might seem familiar, but according to quantum field theory even particles like electrons and quarks are really vibrations in certain kinds of fields. • The Higgs boson is a vibration in the Higgs field, just as a photon of light is a vibration in the electromagnetic field. • The four famous forces of nature arise from symmetries—changes we can make to a situation without changing anything important about what happens. (Yes, it makes no immediate sense that “a change that doesn’t make a difference” leads directly to “a force of nature” . . . but that was one of the startling insights of twentieth-century physics.) • Symmetries are sometimes hidden and therefore invisible to us. Physicists often say that hidden symmetries are “broken,” but they’re still there in the underlying laws of physics—they’re simply disguised in the immediately observable world. • The weak nuclear force, in particular, is based on a certain kind of symmetry. If that symmetry were unbroken, it would be impossible for elementary particles to have mass. They would all zip around at the speed of light. • But most elementary particles do have mass, and they don’t zip around at the speed of light. Therefore, the symmetry of the weak interactions must be broken. • When space is completely empty, most fields are turned off, set to zero. If a field is not zero in empty space, it can break a symmetry. In the case of the weak interactions, that’s the job of the Higgs field. Without it, the universe would be an utterly different place.   Got

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

In 1956, two psychologists, Donald Horton and Richard Wohl, would conclude that television’s representation of celebrities was carefully constructed to create an “illusion of intimacy”—to make viewers believe that they actually were developing a relationship with the famous people on TV. Certain techniques particular to variety but also the chat shows produced this effect: recourse to small talk, the use of first names, and close-ups, among others, acted to close the gap between the audience and the guests, engendering the sense in the viewer of being “part of a circle of friends.” The two coined the term “para-social interaction” to describe this “intimacy at a distance.

Minsky was an ardent supporter of the Cyc project, the most notorious failure in the history of AI. The goal of Cyc was to solve AI by entering into a computer all the necessary knowledge. When the project began in the 1980s, its leader, Doug Lenat, confidently predicted success within a decade. Thirty years later, Cyc continues to grow without end in sight, and commonsense reasoning still eludes it. Ironically, Lenat has belatedly embraced populating Cyc by mining the web, not because Cyc can read, but because there’s no other way. Even if by some miracle we managed to finish coding up all the necessary pieces, our troubles would be just beginning. Over the years, a number of research groups have attempted to build complete intelligent agents by putting together algorithms for vision, speech recognition, language understanding, reasoning, planning, navigation, manipulation, and so on. Without a unifying framework, these attempts soon hit an insurmountable wall of complexity: too many moving parts, too many interactions, too many bugs for poor human software engineers to cope with. Knowledge engineers believe AI is just an engineering problem, but we have not yet reached the point where engineering can take us the rest of the way. In 1962, when Kennedy gave his famous moon-shot speech, going to the moon was an engineering problem. In 1662, it wasn’t, and that’s closer to where AI is today. In industry, there’s no sign that knowledge engineering will ever be able to compete with machine learning outside of a few niche areas. Why pay experts to slowly and painfully encode knowledge into a form computers can understand, when you can extract it from data at a fraction of the cost? What about all the things the experts don’t know but you can discover from data? And when data is not available, the cost of knowledge engineering seldom exceeds the benefit. Imagine if farmers had to engineer each cornstalk in turn, instead of sowing the seeds and letting them grow: we would all starve.

This is the Number. It is in the things we do, the people we meet, the ID cards that we carry. It's part of our identities, our credit cards, our social interactions. It takes our influences, our biases, morals, lifestyles and turns them into a massive alternate reality that no-one can escape from. It lives on our phones, in our televisions, in the cards we swipe to enter office. At its best, it’s an exact mirror of how human society actually works - all our greatness, all our petty shallowness, all our small talk and social contacts all codified and reduced and made plain. At its worst, it’s also exactly that. It’s how poor and rich and famous and desirable you are. It’s the backchannel given a name and dragged out into the limelight for everyone to see.

This is perhaps ZZT’s most impressive quality: its ability to transform, to become anything other than Town of ZZT. In 2009 Drake Wilson released Preposterous Machines, a collection of machines built out of massive systems of Objects interacting—often by way of shooting. Bullets were transmitted from Object to Object like electrical impulses. What are the machines? A sinewave grapher. A calculator. A machine that solves the Towers of Hanoi. A Mandlebrot visualizer. An implementation of John Conway’s Game of Life, the famously complex cellular automata that springs from a set of four rules.

Reviewed by Vincent Dublado for Readers' Favorite Another Time in a Vacuum by Roland Burisch is a witty fantasy adventure of anachronistic proportions. Meet Monty, a timetraveling historian who travels back to 1673. Imagine the thrill of excitement that greets him as he meets one of history’s most important diarists, Samuel Pepys. He musters the courage to tell Pepys that he has important information, but the eminent diarist is suspicious that he could be an extortionist. Monty tells Pepys that he is from the future and that he is familiar with the contents of Pepys’s diaries. Monty introduces the diarist to his mobile phone to lend authenticity to his claim. Monty remembers that Sir Isaac Newton is alive in the same period, with which Pepys concurs, unless Newton is beheaded for heresy. But Monty tells him that Newton will go down in history for his work. This fills Pepys with disbelief. Monty brings the two men into the present, and these two historical figures will witness the contemporary period with awe and bewilderment, an adventure that they will fill with many questions. Another Time in a Vacuum is a fascinating time-travel adventure that is intelligent, witty, and at times, sad. While this novel takes the idea of time travel as an essential element in the storyline, it is more about a comparative look at the lifestyle and norms of the past with the present. It is inevitable that the two famous men will not understand Monty initially. But Roland Burisch equips his plot with confidence in the intelligence of Pepys and Newton. They eventually understand why Monty exists in their time without many ramifications about the historical timeline getting altered. Burisch wisely hinges on the mechanics of dialogue and the interaction of the trio for the plot. It is also one of the reasons why this novel works because you like the quirks of the characters. They are wise, funny, and fish out of water. It sounds like a story that you will enjoy reading. It is.

Reviewed by Vincent Dublado for Readers' Favorite Another Time in a Vacuum by Roland Burisch is a witty fantasy adventure of anachronistic proportions. Meet Monty, a timetraveling historian who travels back to 1673. Imagine the thrill of excitement that greets him as he meets one of history’s most important diarists, Samuel Pepys. He musters the courage to tell Pepys that he has important information, but the eminent diarist is suspicious that he could be an extortionist. Monty tells Pepys that he is from the future and that he is familiar with the contents of Pepys’s diaries. Monty introduces the diarist to his mobile phone to lend authenticity to his claim. Monty remembers that Sir Isaac Newton is alive in the same period, with which Pepys concurs, unless Newton has been beheaded for heresy. But Monty tells him that Newton will go down in history for his work. This fills Pepys with disbelief. Monty brings the two men into the present, and these two historical figures will witness the contemporary period with awe and bewilderment, an adventure that they will fill with many questions. Another Time in a Vacuum is a fascinating time-travel adventure that is intelligent, witty, and at times, sad. While this novel takes the idea of time travel as an essential element in the storyline, it is more about a comparative look at the lifestyle and norms of the past with the present. It is inevitable that the two famous men will not understand Monty initially. But Roland Burisch equips his plot with confidence in the intelligence of Pepys and Newton. They eventually understand why Monty exists in their time without many ramifications about the historical timeline getting altered. Burisch wisely hinges on the mechanics of dialogue and the interaction of the trio for the plot. It is also one of the reasons why this novel works because you like the quirks of the characters. They are wise, funny, and fish out of water. It sounds like a story that you will enjoy reading. It is.

Recognize the distinction between merely connecting with someone and truly having a connection. Genuine connections evolve into meaningful relationships. Be cautious of those who give the initial impression of a connection, only for it to be a surface-level interaction with no lasting significance in your life.

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Unbridled desire-the more, more, more syndrome-shows up over and over in humans interacting with the material world. We all want more-more money, more security, more luxuries, a better car, a bigger house, new clothes, to be more famous, a better job, a better spouse, a better nose or boobs, to be more enlightened, or for the world to have more peace-or more sex, more power, more hair, better weather. Everyone wants something he or she doesn't have and goes to great lengths to get it. And when we've got it? We want something else. We alone, among all the millions of life-forms on earth, seem to spend virtually no time satisfied. This appears to be a defining characteristic of modern humanity-the incessant, seemingly obsessive, often illogical striving for more.

the second paragraph of the Declaration that is very much an expression of Jefferson’s imagination. It envisions a perfect world, at last bereft of kings, priests, and even government itself. In this never-never land, free individuals interact harmoniously, all forms of political coercion are unnecessary because they have been voluntarily internalized, people pursue their own different versions of happiness without colliding, and some semblance of social equality reigns supreme. As Lincoln recognized, it is an ideal world that can never be reached on this earth, only approached. And each generation had an obligation to move America an increment closer to the full promise, as Lincoln most famously did. The American Dream, then, is the Jeffersonian Dream writ large, embedded in language composed during one of the most crowded and congested moments in American history by an idealistic young man who desperately wished to be somewhere else.

After the arrival of mass-produced books, we became “typographical man,” and our voices lost some power. We were encouraged by the technologies of writing and printing to take on some kinds of input and discouraged from taking on others. Today we privilege the information we take in through our eyes while reading and pay less heed to information that arrives via our other senses. In plainest terms, McLuhan delivers his famous line: “The medium is the message.” What you use to interact with the world changes the way you see the world. Every lens is a tinted lens.

Virginia Satir, one of our most famous family therapists, said, “Families are people factories.” She meant that we learn how to relate to others during our early experiences of our families. The patterns of interacting that we use today were set up early on in our lives and were reinforced over and over again until they became automatic and part of our unconscious. Our peers and others influence us as well, but the basics are learned very early on and inform much of how we think about ourselves and others later on in life.

Daily, the media report human activity in which force is used to settle disputes. Since 1945 not a single day has gone by without war, and the end of the Cold War has not reduced its frequency. For example, in 1994 more than thirty major armed conflicts were fought in twenty-seven locations throughout the world in such places as Afghanistan, Algeria, Bosnia, Chechnya, Liberia, Rwanda, and Somalia. Given its wide spread occurrence, it is little wonder so many people equate world politics with violence. In On War, Prussian strategist Karl von Clausewitz advanced his famous dictum that war is merely an extension of diplomacy by other means - "a form of communication between countries," albeit an extreme form. This insight underscores the realist belief that war is an instrument for states to use to resolve their disputes. War, however, is the deadliest instrument of conflict resolution, its onset indicating that persuasion and negotiations have failed. In international relations, conflict regularly occurs when actors interact and disputes over incompatible interests rise. In and of itself, conflict is not necessarily threatening when the partners turn to arms to settle their perceived irreconcilable differences.

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Between the carnival barker nature of our society—in which the winner, winner, winners are pronounced and paraded about with great fanfare so as to perpetuate the dream—and our overt obsession with wealth as a society, it appears as though more than half the people in our lives are rich. And yes, clearly, we can consciously separate the reality of those that we interact with personally from those whom we merely watch from a distance. But make no mistake, the American Dream appears alive and well when half of the people that you can name are millionaires, and it doesn’t matter whether you know any of them personally. Really, this illusion is probably worse now than ever, because we live in a world in which Facebook allows us to hoard past acquaintances like trinkets in the junk drawer. These people have about as much direct interaction with us as the millionaires who are trotted before us on the newsstands, on the radio, on the television, at the stadium, in the movies, in the bookstore, and of course, in Congress. The fact of the matter is, you can almost certainly name more winners of the American Dream than you can personal friends, even if you include all of your acquaintances. This means, every time we see yet another famous person on TV, we are likely watching someone who is the beneficiary of the American Dream. And some of those Dreamers may even have a good story about how they rose from poverty to achieve their accomplishments, which is often held up as evidence that you, no matter who you are, or from whence you came, with hard work, can become a bona fide multimillionaire. No, you really can’t. It’s a mirage. A charade. A farce. An illusion, in which a long shot is presented as if it’s even odds.

In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

Descartes famously argued for the existence of two fundamentally different substances: the physical matter of bodies and the spiritual stuff of souls. In Descartes's system, souls and bodies causally interact. Your soul pushes your buttons, so to speak, and makes you do the things that you do. Conversely, what happens to your body is felt, or experienced, in your soul.

At the Royal Vauxhall Tavern, there are mirrors but, because of the tone of the place, they seem more flirty than licentious. An attractive man glanced at me with a smile and said cutely, Now I can’t go. Soon after, I saw him on the dance floor, whispering to his friend and nodding at me. We all knew he still had to pee. Fleeting, gently pervy interactions like that may be the closest I get to experiencing a sense of gay community. It was last call at the RVT. Famous stole away to the toilets. ‘Family Affair’ by Mary J. Blige began to play—a song meant for the start of the night. I danced on my own by the door, near the shelf of condoms and literature. I recalled another time I’d been there recently. I’d given my coat check ticket to the most boyish and poised of the bartenders, the one who moves with a distinct admixture of flirtatiousness and efficiency. He brought my jacket from the cloakroom, the blue nylon I wear when I predict I’ll end up going out, because it promises to wipe clean easily. About to hand it to me over the bar, he said, You know what…and brought himself around the hatch, with shoulders alert like a pantomime butler. He held up my jacket with alacrity to indicate I should turn around so he could slip me into it. I momentarily forgot that I don’t smile in gay bars. He both served and took the upper hand: to get into the jacket, I had to turn my back to him, and yet into the sleeves it was I who inserted. I submitted, but he received. On this night, I glanced over and saw that the bartender was busy, holding someone else’s attention in a brief exchange. He fetched them their extraneous last drink. Famous bounced forth. I caught his eye and pointed my index finger to the speakers. This song, I mouthed. Famous tilted his head. We pushed through the doors into the wind. I’d put my jacket on myself this time, without ceremony. But leaving on a good song also makes a fine exit. Mary J. Blige sang at our backs about starting the party as we took long strides down the street.

can describe as existing—from the perspective of what we can interact with and measure—is the software of reality, the interactions that make objects or allow us to observe their existence. This opens a possible resolution where we must treat matter itself as information, which forces reconsidering our concept of what is material. In some ways we are reenvisioning what the quantum physicist John Wheeler envisaged with his famous dictum, “It from bit,” where his “bit” refers to the measurement of information. However, what I am claiming here is that if we adopt John’s “it from bit,” the most interesting feature is not that what we call reality arises from the posing of yes/no questions and the registration of measurement-evoked information theoretic responses to them, as John claimed (where 1 bit is required to measure the answer to a yes/no question). Instead, what I am suggesting is that what we call the future is constructed by those responses.

Even in the equations that had been formulated to describe electromagnetism, there is no natural directionality to the interactions of particles; the equations look the same going both directions. If you looked at a video of atoms interacting, you could play it backward and you wouldn’t be able to tell which was correct. It is only in the macroworld of objects, people, planets, and so on, the world governed by entropy, that causation appears to unfold in a single direction. The second law of thermodynamics describes the increasing disorder in the universe at macroscales and is often seen as equivalent to the one-way arrow of time. More and more physicists over the past few decades, sensitive to the nondirectionality that seems to rule at the micro or quantum level, have begun to question the no-teleology rule. Recall that the tiny particles making up the matter and energy of the physical universe are really like worms or strings snaking through the block universe of Minkowski spacetime. Their interactions, which look to us a bit like tiny balls colliding on a billiard table, are from a four-dimensional perspective more like threads intertwining; the twists and turns where they wrap around each other are what we see as collisions, interactions, and “measurements” (in the physicists’ preferred idiom). Each interaction changes information associated with those threads—their trajectory through the block universe (position and momentum) as well as qualities like “spin” that influence that trajectory. According to some recent theories, a portion of the information particles carry with them actually might propagate backward rather than forward across their world lines. For instance, an experiment at the University of Rochester in 2009 found that photons in a laser beam could be amplified in their past when interacted with a certain way during a subsequent measurement—true backward causation, in other words.8 The Israeli-American physicist Yakir Aharonov and some of his students are now arguing that the famous uncertainty principle—the extent to which the outcome of an interaction is random and unpredictable—may actually be a measure of the portion of future influence on a particle’s behavior.9 In other words, the notorious randomness of quantum mechanics—those statistical laws that captured Jung’s imagination—may be where retrocausation was hiding all along. And it would mean Einstein was right: God doesn’t play dice.*23 If the new physics of retrocausation is correct, past and future cocreate the pattern of reality built up from the threads of the material world. The world is really woven like a tapestry on a four-dimensional loom. It makes little sense to think of a tapestry as caused by one side only;

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As famous showrunner Shonda Rhimes writes in her book Year of Yes, when you are the first, only, or different in any environment, “you are saddled with that burden of extra responsibility—whether you want it or not” to represent your whole community in every interaction.

This is Lorenz’s famous (and widely misunderstood) butterfly effect: a flap of a butterfly’s wing can cause a hurricane a month later, halfway round the world. If you think that sounds implausible, I don’t blame you. It’s true, but only in a very special sense. The main potential source of misunderstanding is the word ‘cause’. It’s hard to see how the tiny amount of energy in the flap of a wing can create the huge energy in a hurricane. The answer is, it doesn’t. The energy in the hurricane doesn’t come from the flap: it’s redistributed from elsewhere, when the flap interacts with the rest of the otherwise unchanged weather system. After the flap, we don’t get exactly the same weather as before except for an extra hurricane. Instead, the entire pattern of weather changes, worldwide. At first the change is small, but it grows – not in energy, but in difference from what it would otherwise have been. And that difference rapidly becomes large and unpredictable. If the butterfly had flapped its wings two seconds later, it might have ‘caused’ a tornado in the Philippines instead, compensated for by snowstorms over Siberia. Or a month of settled weather in the Sahara, for that matter.

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To borrow Otto von Bismarck’s famous phrase, all great powers are traveling on the “stream of Time,” which they can neither control nor direct, but which they can navigate with skill and experience. Espionage is an acute example of the interaction between the flow of history and experience—human actors can help steer the stream of Time, when it is acted upon.

There is never any peace of mind.8 There is no rest from the torments, the screams, the fear, the thirst, the lack of breath, the lack of sleep, the stench, the heat, the hopelessness, and the isolation from people. I desperately wanted to talk to a human being, but I knew I would never get that chance.9 You are kept from any kind of fellowship, conversation, or human interaction. Relationships are so valuable, and it’s easy to take them for granted. At the moment of death a person does not want to be surrounded by “things.” That person wants to be surrounded by people who truly care for him and love him. It is extremely difficult to process the thought of knowing you will never be able to relate with anyone ever again, especially those you love. The innate, human desire to communicate, ask questions, and relate with someone who shares in your suffering is never fulfilled in hell. Instead, you are exposed only to hideous creatures. No matter who you were in life—whether famous or of great influence or a nobody—it doesn’t matter. You are truly alone amidst a sea of tormented souls.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize. So when Elton John said Marilyn Monroe lived her life “like a candle in the wind,” he was probably bloody right, and if he wasn’t we’ll never know. We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize.

We are seeing an evolution toward services rather than physical transactions,” Allison said at our conference. “There’s been a fragmentation of the customer experience. When you bought a car, or you leased a car, that was one interaction. Then as you went and needed service for your car, there’d be a different interaction at the dealership. And for all these years, the cars weren’t connected, so we really didn’t have a view of the journey that you’re on.” Allison is absolutely right about the fragmentation of the customer experience—most of the big auto manufacturers conceded the service aspect of their industry to thousands of dealerships and repair shops a long time ago. Today Ford is actively trying to remedy that. As Allison noted, “FordPass is a portal to a seamless customer experience.” FordPass app users can warm up their cars in the driveway on cold mornings, find and reserve parking spots, schedule service appointments, find nearby gas stations, and make mobile payments. Henry Ford had a famous quote: “If I had asked people what they wanted, they would have said a faster horse.” Today Ford understands that it can’t solve for mobility just by selling more cars.

their feet, moving from place to place when the need arose, like a good boxer (of which there were more than a few Jews) who is able to dodge and deflect the full brunt of blows directed against him. The ceaseless mobility of the Jews led to a second key factor in enabling their survival—what we may call in shorthand “assimilation” (otherwise known as “acculturation”). In contemporary parlance, this word induces panic in Jewish community officials, who point to high intermarriage rates and weakening organizational affiliation as signs of the impending disappearance of the Jews. In historical terms, assimilation refers to the process by which Jews, in making their way to new locales, absorbed the linguistic and cultural norms of their Gentile neighbors—and then shared their own. This peculiar understanding follows the usage of historian Gerson Cohen, who argued in 1966 that assimilation as a means of cultural interaction was not only unavoidable in Jewish history, but also necessary to the survival of the Jews. Without the constant cultural encounters, enacted every day over the course of millennia, Jews would have become fossilized, as the British historian Arnold Toynbee famously and mistakenly claimed they had. In fact, it was the interaction with non-Jews that allowed for the explosive diversity of Jewish culture and the ongoing vitality of its practitioners.

During a belated New Year’s cleaning, I come across my grad-school coursework on the Austrian psychiatrist Viktor Frankl. Scanning my notes, I begin to remember his story. Frankl was born in 1905, and as a boy, he became intensely interested in psychology. By high school, he began an active correspondence with Freud. He went on to study medicine and lecture on the intersection of psychology and philosophy, or what he called logotherapy, from the Greek word logos, or “meaning.” Whereas Freud believed that people are driven to seek pleasure and avoid pain (his famous pleasure principle), Frankl maintained that people’s primary drive isn’t toward pleasure but toward finding meaning in their lives. He was in his thirties when World War II broke out, putting him, a Jew, in jeopardy. Offered immigration to the United States, he turned it down so as not to abandon his parents, and a year later, the Nazis forced Frankl and his wife to have her pregnancy terminated. In a matter of months, he and other family members were deported to concentration camps, and when Frankl was finally freed, three years later, he learned that the Nazis had killed his wife, his brother, and both of his parents. Freedom under these circumstances might have led to despair. After all, the hope of what awaited Frankl and his fellow prisoners upon their release was now gone—the people they cared about were dead, their families and friends wiped out. But Frankl wrote what became an extraordinary treatise on resilience and spiritual salvation, known in English as Man’s Search for Meaning. In it, he shares his theory of logotherapy as it relates not just to the horrors of concentration camps but also to more mundane struggles. He wrote, “Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances.” Indeed, Frankl remarried, had a daughter, published prolifically, and spoke around the world until his death at age ninety-two. Rereading these notes, I thought of my conversations with Wendell. Scribbled in my grad-school spiral were the words Reacting vs. responding = reflexive vs. chosen. We can choose our response, Frankl was saying, even under the specter of death. The same was true of John’s loss of his mother and son, Julie’s illness, Rita’s regrettable past, and Charlotte’s upbringing. I couldn’t think of a single patient to whom Frankl’s ideas didn’t apply, whether it was about extreme trauma or an interaction with a difficult family member. More than sixty years later, Wendell was saying I could choose too—that the jail cell was open on both sides. I particularly liked this line from Frankl’s book: “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.

Shakespeare famously claimed that “all the world’s a stage, and all the men and women merely players” and this theatrical quality of life is nowhere more evident than in the social world. For the social world is not, and never will be, a world in which we reveal our true selves. Our total character is the product of our genes, our environment, and the interaction of the two, but who we are in public is only a slice of this totality. From very early in life, we learn to magnify the traits of our character most likely to produce social acceptance, while diminishing and hiding those traits which garner rejection or ridicule. This process leads to the creation of our social mask, or what can be called our persona, and as Carl Jung explains, the persona: “…is a compromise between the individual and society as to what a man should appear to be. He takes a name, earns a title, represents an office, he is this or that. In a certain sense all this is real, yet in relation to the essential individuality of the person concerned it is only a secondary reality, a product of compromise, in making which others often have a greater share than he.” Carl Jung, Collected Works Volume 7: Two Essays in Analytical Psychology

In recent years, Eric Ries famously adapted Lean to solve the wicked problem of software startups: what if we build something nobody wants?[ 41] He advocates use of a minimum viable product (“ MVP”) as the hub of a Build-Measure-Learn loop that allows for the least expensive experiment. By selling an early version of a product or feature, we can get feedback from customers, not just about how it’s designed, but about what the market actually wants. Lean helps us find the goal. Figure 1-7. The Lean Model. Agile is a similar mindset that arose in response to frustration with the waterfall model in software development. Agilistas argue that while Big Design Up Front may be required in the contexts of manufacturing and construction where it’s costly if not impossible to make changes during or after execution, it makes no sense for software. Since requirements often change and code can be edited, the Agile Manifesto endorses flexibility. Individuals and interactions over processes and tools. Working software over comprehensive documentation. Customer collaboration over contract negotiation. Responding to change over following a plan.

Then there is levitation, of which there are between two hundred and three hundred historical cases in the descriptions of the saints, including Saint Joseph of Cupertino (1603–1663). Saint Joseph was observed to levitate by thousands of witnesses, usually in broad daylight, over a period of thirty-five years. Reports can be found in witnesses’ private diaries and in depositions provided under oath, including 150 eyewitness reports from popes, kings, and princesses.97 Purely secular cases of levitation also exist, including most famously that of the Scottish medium Daniel Dunglas Home (1833–1886).98 Like Saint Joseph, Home was observed to levitate in daylight by dozens of prominent witnesses. Not a single case of fraud was ever discovered. Other charisms include bilocation, in which the mystic is observed to appear in two distant places at the same time; fragrances, or the “odor of sanctity,” issuing from the mystic’s body or clothes; inedia, or complete abstinence from food or drink for long periods of time, without harm; infused knowledge, or the supernormal ability to gain wisdom without studying; incorruption, the absence of the normal decay of the body after death; discernment of spirits, which in the Catholic context means interacting and knowing the difference between angels and demons; and luminous irradiance, a glowing light surrounding the heads, faces, and sometimes the whole bodies of mystics.

Scientists, famously, use a lot of mathematics, at least in many disciplines (including both cognitive science and economics). Much of this is simply statistics, and derives from the importance of exact measurement. But that is not the whole story. Natural languages and the distinctions they draw are evolutionary products shaped by the interaction of cultural and genetic selection. They therefore encode, in deeply embedded and mutually reinforcing levels, distinctions important to folk theories—that is, the nonscientific social-cognitive structures that organize relationships important to special human purposes. Mathematical language is quite different, and this reflects differences between the nature of mathematical and of practical reasoning. Mathematical reasoning begins from sets of rigorously fixed procedural concepts, and these fixed points then have absolute authority, relative to special purposes in application, over what can and cannot be stated in the language. If we suspect there may be some particular structural fact but cannot figure out how to express it mathematically, this does not show that there is no such fact; but it implies that we must do some more work, either logical or empirical or both, before we can say that we are quite sure just what the putative structural fact is that we are trying to claim.