Machinery Related Quotes

For me the noise of Time is not sad: I love bells, clocks, watches — and I recall that at first photographic implements were related to techniques of cabinetmaking and the machinery of precision: cameras, in short, were clocks for seeing, and perhaps in me someone very old still hears in the photographic mechanism the living sound of the wood.

Class never runs scared. It is sure-footed and confident. It can handle anything that comes along. Class has a sense of humor. It knows a good laugh is the best lubricant for oiling the machinery of human relations. Class never makes excuses. It takes its lumps and learns from past mistakes. Class knows that good manners are nothing more than a series of small, inconsequential sacrifices. Class bespeaks an aristocracy that has nothing to do with ancestors or money. Some wealthy “blue bloods” have no class, while individuals who are struggling to make ends meet are loaded with it. Class is real. It can’t be faked. Class never tried to build itself by tearing others down. Class is already up and need not strive to look better by making others look worse. Class can “walk with kings and keep it’s virtue and talk with crowds and keep the common touch.” Everyone is comfortable with the person who has class because that person is comfortable with himself. If you have class, you’ve got it made. If you don’t have class, no matter what else you have, it doesn’t make any difference.

Health is normal. The human body is a self-repairing, self-defending, self-healing marvel. Disease is relatively difficult to induce, considering the body's powerful immune system. However, this complicated and delicate machinery can be damaged if fed the wrong fuel during the formative years. ... Healthy living with nutritional excellence throughout life can slow the decline of aging. It can prevent the years and years of suffering in ill health that is so common today as people get older and become dependent on medical treatments, drugs, and surgery. Nutritional excellence is the only real fountain of youth.

Consider an AI that has hedonism as its final goal, and which would therefore like to tile the universe with “hedonium” (matter organized in a configuration that is optimal for the generation of pleasurable experience). To this end, the AI might produce computronium (matter organized in a configuration that is optimal for computation) and use it to implement digital minds in states of euphoria. In order to maximize efficiency, the AI omits from the implementation any mental faculties that are not essential for the experience of pleasure, and exploits any computational shortcuts that according to its definition of pleasure do not vitiate the generation of pleasure. For instance, the AI might confine its simulation to reward circuitry, eliding faculties such as a memory, sensory perception, executive function, and language; it might simulate minds at a relatively coarse-grained level of functionality, omitting lower-level neuronal processes; it might replace commonly repeated computations with calls to a lookup table; or it might put in place some arrangement whereby multiple minds would share most parts of their underlying computational machinery (their “supervenience bases” in philosophical parlance). Such tricks could greatly increase the quantity of pleasure producible with a given amount of resources.

familial love is more than just a warm and fuzzy thing. It’s a strategic biological device, a piece of moral machinery that enables genetically related individuals to reap the benefits of cooperation.

For so many years, the official propaganda machinery had denounced humanitarianism as sentimental trash and advocated human relations based entirely on class allegiance. But my personal experience had shown me that most of the Chinese people remained kind, sensitive, and compassionate even though the cruel reality of the system under which they had to live compelled them to lie and pretend.

His em-tracking machinery is driven by words more than images, but that’s only his make and model. Empathy is related to intuition, and intuition is individually customized, tuned to dominant talents. Chefs need tastes, painters images. His experience is biblical: It starts with logos.

It was intended as an explanation of what would happen to labour, machinery, technology, the size of enterprises, the social structure of the population, the discontinuity of economic growth, and the relations between workers and work, as the capitalist mode of production unfolded all its terrifying potential.

Our body is like a machine. If we constantly run the machinery at high speed, it will wear out faster. Since animals with slower metabolic rates live longer, eating more calories, which drives up our metabolic rate, will cause us only to age faster. Contrary to what you may have heard and read in the past, our goal should be the opposite: to eat less, only as much as we need to maintain a slim and muscular weight, and no more, so as to keep our metabolic rate relatively slow.

The associative machinery seeks causes. The difficulty we have with statistical regularities is that they call for a different approach. Instead of focusing on how the event at hand came to be, the statistical view relates it to what could have happened instead. Nothing in particular caused it to be what it is—chance selected it from among its alternatives. Our predilection for causal thinking exposes us to serious mistakes in evaluating the randomness of truly random events.

Darwin has interested us in the history of Nature’s Technology, i.e., in the formation of the organs of plants and animals, which organs serve as instruments of production for sustaining life. Does not the history of the productive organs of man, of organs that are the material basis of all social organisation, deserve equal attention? And would not such a history be easier to compile, since, as Vico says, human history differs from natural history in this, that we have made the former, but not the latter? Technology discloses man’s mode of dealing with Nature, the process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them. Every history of religion, even, that fails to take account of this material basis, is uncritical. It is, in reality, much easier to discover by analysis the earthly core of the misty creations of religion, than, conversely, it is, to develop from the actual relations of life the corresponding celestialised forms of those relations. The latter method is the only materialistic, and therefore the only scientific one. The weak points in the abstract materialism of natural science, a materialism that excludes history and its process, are at once evident from the abstract and ideological conceptions of its spokesmen, whenever they venture beyond the bounds of their own speciality. [Chapter Fifteen: Machinery and Modern Industry; Footnote 4]

Police activism, especially in the guise of union activity, remains somewhat perplexing. The historical development is clear enough, but politically it is troublesome—especially for the left. The whole issue presents a nest of paradoxes: the police have unionized and gone on strike—but continue in their role as strikebreakers. They have pitted themselves against their bosses and the government, but represent a threat to democracy rather than an expression of it. They have resisted authority for the sake of authoritarian aims, have broken laws in the name of law and order, and have demanded rights that they consistently deny to others. (...) Police associations thus developed in relative isolation from the rest of the labor movement, while building close ties with the command hierarchy within the departments. This fact points to two related reasons why police unions are not legitimate labor unions. First, as is discussed above, the police are clearly part of the managerial machinery of capitalism. Their status as “workers” is therefore problematic. Second, the agendas of police unions mostly reflect the interests of the institution (the police department) rather than those of the working class.

Les pseudo-événements qui se pressent dans la dramatisation spectaculaire n'ont pas été vécus par ceux qui en sont informés ; et de plus ils se perdent dans l'inflation de leur remplacement précipité, à chaque pulsion de la machinerie spectaulaire. D'autre part, ce qui a été réellement vécu est sans relation avec le temps irréversible officiel de la société, et en opposition directe au rythme pseudo-cyclique du sous-produit consommable de ce temps. Ce vécu individuel de la vie quotidienne séparée reste sans langage, sans concept, sans accès critique à son propre passé qui n'est consigné nulle part. Il ne se communique pas. Il est incompris et oublié au profit de la fausse mémoire spectaculaire du non-mémorable.

Everything, it said, was against the travellers, every obstacle imposed alike by man and by nature. A miraculous agreement of the times of departure and arrival, which was impossible, was absolutely necessary to his success. He might, perhaps, reckon on the arrival of trains at the designated hours, in Europe, where the distances were relatively moderate; but when he calculated upon crossing India in three days, and the United States in seven, could he rely beyond misgiving upon accomplishing his task? There were accidents to machinery, the liability of trains to run off the line, collisions, bad weather, the blocking up by snow—were not all these against Phileas Fogg? Would he not find himself, when travelling by steamer in winter, at the mercy of the winds and fogs?

By contrast, a man who has just learned to read and write responds, “To go by your words, they should all be white.” To go by your words—in that phrase, a level is crossed. The information has been detached from any person, detached from the speaker’s experience. Now it lives in the words, little life-support modules. Spoken words also transport information, but not with the self-consciousness that writing brings. Literate people take for granted their own awareness of words, along with the array of word-related machinery: classification, reference, definition. Before literacy, there is nothing obvious about such techniques. “Try to explain to me what a tree is,” Luria says, and a peasant replies, “Why should I? Everyone knows what a tree is, they don’t need me telling them.

The competition for accumulation requires that the capitalists inflict a daily violence upon the working class in the work place. The intensity of that violence is not under individual capitalists' control, particularly if competition is unregulated. The restless search for relative surplus value raises the productivity of labour at the same time as it devalues and depreciates labour power, to say nothing of the loss of dignity, of sense of control over the work process of the perpetual harassment by overseers and the necessity to conform to the dictates of the machine. As individuals, workers are scarcely in a position to resist, most particularly since a rising productivity has the habit of 'freeing' a certain number of them into the ranks of the unemployed. Workers can develop the power to resist only by class action of some kind — either spontaneous acts of violence (the machine-breakings, burnings and mob fury of earlier eras, which have by no means disappeared) or the creation of organizations (such as the unions) capable of waging a collective class struggle. The capitalists' compulsion to capture ever more relative surplus value does not pass unchallenged. The battle is joined once more, and the main lines of class struggle form around questions such as the application of machinery, the speed and intensity of the labour process, the employment of women and children, the conditions of labour and the rights of the worker in the work place. The fact that struggles over such issues are a part of daily life in capitalist society attests to the fact that the quest for relative surplus value is omnipresent and that the necessary violence that that quest implies is bound to provoke some kind of class response on the part of the workers.

This bio-power was without question an indispensable element in the development of capitalism; the latter would not have been possible without the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes. But this was not all it required; it also needed the growth of both these factors, their reinforcement as well as their availability and docility; it had to have methods of power capable of optimizing forces, aptitudes, and life in general without at the same time making them more difficult to govern. If the development of the great instruments of the state, as institutions of power, ensured the maintenance of production relations, the rudiments of anatomo- and bio-politics, created in the eighteenth century as techniques of power present at every level of the social body and utilized by very diverse institutions (the family and the army, schools and the police, individual medicine and the administration of collective bodies), operated in the sphere of economic processes, their development, and the forces working to sustain them. They also acted as factors of segregation and social hierarchization, exerting their influence on the respective forces of both these movements, guaranteeing relations of domination and effects of hegemony. The adjustment of the accumulation of men to that of capital, the joining of the growth of human groups to the expansion of productive forces and the differential allocation of profit, were made possible in part by the exercise of bio-power in its many forms and modes of application. The investment of the body, its valorization, and the distributive management of its forces were at the time indispensable.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

It occurred to me, not for the first time, how much simpler our lives would be if we could date each other. That delousing kit cost eleven dollars! “Do you ever think it would be easier if we could go out with girls?” I said aloud. Svetlana didn’t answer right away. “I find most of the lesbians I know a bit intimidating,” she said, finally. “And I don’t really share their aesthetic sense—or they seem not to value aesthetics that much. I just don’t think I’d fit in. Especially since I’m always lusting after boys.” That was something I thought about, too: the physical response I felt to Ivan, the dull electric jolt, some heavy, slow machinery starting to turn in my chest and between my legs. I had never felt those things with relation to a girl. On the other hand, I usually hadn’t felt them in Ivan’s presence, either; it was more when he wasn’t there. And how much was that physical feeling worth? Was it really enough to counterbalance all the disadvantages? You couldn’t just talk to Ivan like he was a normal person; he didn’t hear, or he didn’t understand, or he went off somewhere and you couldn’t find him. Also, all his friends thought I was crazy. Instead of dealing with those people, how much more fun and relaxing it would be to pet Svetlana’s shining golden hair, to tell her how pretty she was and to watch her get more pretty, as she always did when someone complimented her. Her body wanted to be complimented, and I knew just what to tell her, so why couldn’t I? “But girls are more beautiful, and so much easier to sort of negotiate with. And the lust for boys never seems to work out well for me. So it just feels like girls are at least something to think about.” Again, Svetlana didn’t answer right away. “I would feel squeamish with anything beyond kissing and playing with each other’s breasts,” she said after a moment. I realized that I, too, had only been thinking about kissing and playing with each other’s breasts. What else did lesbians even do? Other than oral sex, which was apparently horrible. The way people talked about it on sit-coms: “Does he like . . . deep-sea diving?” You had to be altruistic to do it—a generous lover. That said, oral sex with a boy also seemed likely to be disgusting. Guys themselves seemed to think so. Wasn’t that why they went around yelling “cocksucker” at people who cut them off in traffic? “Do you not feel squeamish when you think about sex with a guy?” I asked. “I do, but it feels exciting. The idea of being penetrated and dominated.

If I as Pekwa Nicholas Mohlala take my family, my brothers and sisters, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable small business. If I take my extended family both maternal and partenal, my aunts and uncles and my cousins, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable medium business. If I take Ba Ga Mohlala family in general, including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable Big Business business. If I take Banareng clan including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable multinational business. YET, we are not able to do that because of lack of unity, and the lack of unity is caused by selfishness and lack of trust. At the moment what we have is majority of successful independent individuals running their individual successful, profitable and sustainable small businesses and successful individuals pursuing their own fulfilling careers. If ever we want to succeed as families and one united clan, we need to start by addressing the issue of trust, and selfishness. Other than that, anything that we try to do to unite the family will fail. And to succeed in addressing the issue of trust, and selfishness, we must first start by acknowledging that we are related. We must start by living and helping oneanother as relatives, we must first start by creating platforms that will overtime make us to reestablish our genetic bond, and also to build platforms where we can do that. So, let us grab the opportunity to use existing platforms and build new ones, to participate, contribute positively, and add our brothers and sisters, our cousins, and other extended family members to those platforms as a way towards building unity, unity of purpose, purpose of reclaiming our glory and building a legacy. Unity of empowering ourself and our communities. Unity of building a successful and sustainable socioeconomic livelihood for ourselves and our communities. We will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people start to stop and take notice, until people start listening and acting, we will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people take it upon themselves and start organizing themselves around the issue of social and economic development as a family and as a clan, until people realize the importance of self sufficiency as a family and as a clan. In times of election, the media always keep on talking about the election machinery of the ruling parties in refence to branches of the ruling parties which are the power base of those ruling parties. Luckily as Ba Gs Mohlala, we also have Ba Ga Mohlala branches across the country as basic units in addition to family, and extended family units. So, let us use those structures as basic units and building blocks to build up Ba Ga Mohlala and Banareng to become successful forces which will play a role in socioeconomic sphere locally, regionally, provinvially, nationally, and internationally. To build Ba Ga Mohlala and Banareng to be a force to reckon with locally, provinvially, nationally, and internationally. The platforms are there, it is all up to us, the ball is in our court as a collective Ba Ga Mohlala and Banareng. It must become a norn and a duty to serve the family and the clan, it must become a honour to selflessly serve the family and the clan without expecting anything in return. ALUTA !!!!!!!! "Struggle of selfsuffiency must continue

As with all other causes of age-related death, the evolved level of protection against potentially cancer-causing mutations is limited by the cost of creating and maintaining the machinery to achieve that protection. On the one hand, there’s no sense in putting all of an organism’s eggs into the basket of being so resistant to aging processes that it can stay young and healthy for two hundred years, if there are strong odds that it will freeze, starve, sicken, or become something’s lunch in its third decade; those resources would be better spent on warmer fur, sharper claws, or simply a shorter gestational period. But on the other hand, the animal does need to remain internally intact for as long as it can reasonably be expected to survive those threats from the external environment, because every year of youth is another opportunity to spread one’s genes around.

Some subjects are in themselves, perhaps, perfectly harmless, and any amount of discussion over them would not be injurious to the faith of our young people. We are told, for example, that the theory of gravitation is at best a hypothesis, and that such is the atomic theory. These theories help to explain certain things about nature. Whether they are ultimately true cannot make much difference to the religious convictions of our young people. On the other hand, there are speculations which touch the origin of life and the relationship of God to his children. In a very limited degree that relationship has been defined by revelation, and until we receive more light upon the subject we deem it best to refrain from the discussions of certain philosophical theories which rather destroy than build up the faith of our young people. . . . There are so many demonstrated, practical, material truths, so many spiritual certainties, with which the youth of Zion should become familiar, that it appears a waste of time and means, and detrimental to faith and religion to enter too extensively into the undemonstrated theories of men on philosophies relating to the origin of life, or the methods adopted by an All-wise Creator in peopling the earth with the bodies of men, birds and beasts. Let us rather turn our abilities to the practical analysis of the soil, the study of the elements, the productions of the earth, the invention of useful machinery, the social welfare of the race, and its material amelioration; and for the rest cultivate an abiding faith in the revealed word of God and the saving principles of the gospel of Jesus Christ, which give joy in this world and in the world to come eternal life and salvation. Philosophic theories of life have their place and use, but it is not in the classes of the Church schools, and particularly are they out of place here or anywhere else, when they seek to supplant the revelations of God. The ordinary student cannot delve into these subjects deep enough to make them of any practical use to him, and a smattering of knowledge in this line only tends to upset his simple faith in the gospel, which is of more value to him in life than all the learning of the world without it. The religion of the Latter-day Saints is not hostile to any truth, nor to scientific search for truth. "That which is demonstrated, we accept with joy," said the First Presidency in their Christmas greeting to the Saints, "but vain philosophy, human theory and mere speculations of men we do not accept, nor do we adopt anything contrary to divine revelation or to good common sense, but everything that tends to right conduct, that harmonizes with sound morality and increases faith in Deity, finds favor with us, no matter where it may be found.

To place QED on a sound basis it was necessary to make the theory consistent not only with the principles of quantum mechanics but with those of the special theory of relativity too. These two theories come with their own distinctive mathematical machinery, complicated systems of equations that can indeed be combined and reconciled to yield a satisfactory description of QED. This was the approach followed by Feynman’s contemporaries. Feynman himself, however, thought about the problem in a radically different way – so radical, in fact, that he was more or less able to write down the answers straight away without using any mathematics!

Compared with the era before the League of Nations, the international world before 1914 was a paradise of orderly, peaceful, steadily intensifying international relations. The much deplored pre-1914 secret diplomacy settled peacefully ten times more conflicts than the machinery of the League was capable of settling. The three fundamental freedoms on which that world was built--freedom of movement for men, goods, and money--destroyed by the war, were never restored.

As the producer states gradually forced the major oil companies to share with them more of the profits from oil, increasing quantities of sterling and dollars flowed to the Middle East. To maintain the balance of payments and the viability of the international financial system, Britain and the United States needed a mechanism for these currency flows to be returned. [...] The purchase of most goods, whether consumable materials like food and clothing or more durable items such as cars or industrial machinery, sooner or later reaches a limit where, in practical terms, no more of the commodity can be used and further acquisition is impossible to justify. Given the enormous size of oil revenues, and the relatively small populations and widespread poverty of many of the countries beginning to accumulate them, ordinary goods could not be purchased at a rate that would go far to balance the flow of dollars (and many could be bought from third countries, like Germany and Japan – purchases that would not improve the dollar problem). Weapons, on the other hand, could be purchased to be stored up rather than used, and came with their own forms of justification. Under the appropriate doctrines of security, ever-larger acquisitions could be rationalised on the grounds that they would make the need to use them less likely. Certain weapons, such as US fighter aircraft, were becoming so technically complex by the 1960s that a single item might cost over $10 million, offering a particularly compact vehicle for recycling dollars. Arms, therefore, could be purchased in quantities unlimited by any practical need or capacity to consume. As petrodollars flowed increasingly to the Middle East, the sale of expensive weaponry provided a unique apparatus for recycling those dollars – one that could expand without any normal commercial constraint.

how do we reassert the primacy of a non-dogmatic, progressive politics by analyzing how culture as a force for resistance is related to power, education, and agency? This project suggests the need to understand how culture shapes the everyday lives of people: how culture constitutes a defining principle for understanding how struggles over meaning, identity, social practices, and institutional machineries of power can be waged while inserting the pedagogical back into the political and expanding the pedagogical by recognizing the “educational force of our whole social and cultural experience [as one] that actively and profoundly teaches.

There is a somewhat surprising source of cyclic groups: if p is prime, the group ((Z/pZ) ! , ·) is cyclic. We will prove a more general statement when we have accumulated more machinery (Theorem IV.6.10), but the adventurous reader can already enjoy a proof by working out Exercise 4.11. This is a relatively deep fact; note that, for example, (Z/12Z) ! is not cyclic (cf. Exercise 2.19, and Exercise 4.10). The fact that (Z/pZ) ! is cyclic for p prime means that there must be integers a such that every non-multiple of p is congruent to a power of a; the usual proofs of this fact are not constructive, that is, they do not explicitly produce an integer with this property. There is a very pretty connection between the order of an element of the cyclic group (Z/pZ) ! and the so-called ‘cyclotomic polynomials’; but that will have to wait for a little field theory (cf. Exercise VII.5.15

By this definition we are in the middle of a revolution: something wider than a pure political overthrow and narrower than the classic social revolutions of the twentieth century. Out of the very values and practices of free-market capitalism—individualism, choice, respect for human rights, the network, the flattened hierarchy—the masses have developed a new collective practice. They can bypass and supersede the machinery of power via, as Gorz predicted, an ‘alternative network of relations’.

In what is perhaps its most significant meaning, “to institutionalize” is to infuse with value beyond the technical requirements of the task at hand. The prizing of social machinery beyond its technical role is largely a reflection of the unique way in which it fulfills personal or group needs. Whenever individuals become attached to an organization or a way of doing things as persons rather than as technicians, the result is a prizing of the device for its own sake. From the standpoint of the committed person, the organization is changed from an expendable tool into a valued source of personal satisfaction. Some manifestations of this process are quite obvious; others are less easily recognized. It is a commonplace that administrative changes are difficult when individuals have become habituated to and identified with long-established procedures. For example, the shifting of personnel is inhibited when business relations become personal ones and there is resistance to any change that threatens rewarding ties.

On the one hand our body is our temple, but on the other we despise it for being mere machinery. We've become accustomed to valuing mind over body. We feel nothing but contempt for the factors relating to our physical survival.

Even though these individuals had seemed perfectly healthy at birth, something that had happened during their development in the womb affected them for decades afterwards. And it wasn’t just the fact that something had happened that mattered, it was when it happened. Events that take place in the first three months of development, a stage when the foetus is really very small, can affect an individual for the rest of their life. This is completely consistent with the model of developmental programming, and the epigenetic basis to this. In the early stages of pregnancy, where different cell types are developing, epigenetic proteins are probably vital for stabilising gene expression patterns. But remember that our cells contain thousands of genes, spread over billions of base-pairs, and we have hundreds of epigenetic proteins. Even in normal development there are likely to be slight variations in the expression of some of these proteins, and the precise effects that they have at specific chromosomal regions. A little bit more DNA methylation here, a little bit less there. The epigenetic machinery reinforces and then maintains particular patterns of modifications, thus creating the levels of gene expression. Consequently, these initial small fluctuations in histone and DNA modifications may eventually become ‘set’ and get transmitted to daughter cells, or be maintained in long-lived cells such as neurons, that can last for decades. Because the epigenome gets ‘stuck’, so too may the patterns of gene expression in certain chromosomal regions. In the short term the consequences of this may be relatively minor. But over decades all these mild abnormalities in gene expression, resulting from a slightly inappropriate set of chromatin modifications, may lead to a gradually increasing functional impairment. Clinically, we don’t recognise this until it passes some invisible threshold and the patient begins to show symptoms.

If machinery is conceived transcendently as instrumental technology it is essentially determined in opposition to social relations, but if it is integrated immanently as cybernetic technics it redesigns all oppositionality as non-linear flow. There is no dialectic between social and technical relations, but only a machinism that dissolves society into the machines whilst deterritorializing the machines across the ruins of society, whose ‘general theory … is a generalized theory of flux’, which is to say: cybernetics. Beyond the assumption that guidance proceeds from the side of the subject lies desiring production: the impersonal pilot of history. Distinctions between theory and practice, culture and economy, science and technics, are useless after this point. There is no real option between a cybernetics of theory or a theory of cybernetics, because cybernetics is neither a theory nor its object, but an operation within anobjective partial circuits that reiterates ‘itself’ in the real and machines theory through the unknown. ‘Production as a process overflows all ideal categories and forms a cycle that relates itself to desire as an immanent principle.’ Cybernetics develops functionally, and not representationally: a ‘desiring machine, a partial object, does not represent anything’. Its semi-closed assemblages are not descriptions but programs, ‘auto’-replicated by way of an operation passing across irreducible exteriority. This is why cybernetics is inextricable from exploration, having no integrity transcending that of an uncomprehended circuit within which it is embedded, an outside in which it must swim. Reflection is always very late, derivative, and even then really something else. (294-5)

In game theory, as in applications of other technologies that use RPT [Revealed Preference Theory], the purpose of the machinery is to tell us what happens when patterns of behavior instantiate some particular strategic vector, payoff matrix, and distribution of information—for example, a PD [Prisoner's Dilemma]—that we’re empirically motivated to regard as a correct model of a target situation. The motivational history that produced this vector in a given case is irrelevant to which game is instantiated, or to the location of its equilibrium or equilibria. As Binmore (1994, pp. 95–256) emphasizes at length, if, in the case of any putative PD, there is any available story that would rationalize cooperation by either player, then it follows as a matter of logic that the modeler has assigned at least one of them the wrong utility function (or has mistakenly assumed perfect information, or has failed to detect a commitment action) and so made a mistake in taking their game as an instance of the (one-shot) PD. Perhaps she has not observed enough of their behavior to have inferred an accurate model of the agents they instantiate. The game theorist’s solution algorithms, in themselves, are not empirical hypotheses about anything. Applications of them will be only as good, for purposes of either normative strategic advice or empirical explanation, as the empirical model of the players constructed from the intentional stance is accurate. It is a much-cited fact from the experimental economics literature that when people are brought into laboratories and set into situations contrived to induce PDs, substantial numbers cooperate. What follows from this, by proper use of RPT, not in discredit of it, is that the experimental setup has failed to induce a PD after all. The players’ behavior indicates that their preferences have been misrepresented in the specification of their game as a PD. A game is a mathematical representation of a situation, and the operation of solving a game is an exercise in deductive reasoning. Like any deductive argument, it adds no new empirical information not already contained in the premises. However, it can be of explanatory value in revealing structural relations among facts that we otherwise might not have noticed.

The human world is an open or unfinished system and the same radical contingency which threatens it with discord also rescues it from the inevitability of disorder and prevents us from despairing of it, providing only that one remembers its various machineries are actually men and tries to maintain and expand man's relations to man. Such a philosophy cannot tell us that humanity will be realized as though it possessed some knowledge apart and were not itself embarked upon experience, being only a more acute consciousness of it. But it awakens us to the importance of daily events and action. For it is a philosophy which arouses in us a love for our times which are not the simple repetition of human eternity nor merely the conclusion to premises already postulated. It is a view which like the most fragile object of perception—a soap bubble, or a wave—or like the most simple dialogue, embraces indivisibly all the order and all the disorder of the world.

As disciplinary norms lost their effectiveness, television was crafted into a machinery of regulation, introducing previously unknown effects of subjection and supervision. This is why television is a crucial and adaptable part of a relatively long transition (or changing of the guard) lasting several decades, between a world of older disciplinary institutions and one of 24.7 control.

As more complex forms of knowledge emerge and an economic surplus is built up, experts devote themselves full-time to the subjects of their expertise, which, with the development of conceptual machineries, may become increasingly removed from the pragmatic necessities of everyday life. Experts in these rarefied bodies of knowledge lay claim to a novel status. They are not only experts in this or that sector of the societal stock of knowledge, they claim ultimate jurisdiction over that stock of knowledge in its totality. They are, literally, universal experts. This does not mean that they claim to know everything, but rather that they claim to know the ultimate significance of what everybody knows and does. Other men may continue to stake out particular sectors of reality, but they claim expertise in the ultimate definitions of reality as such. This stage in the development of knowledge has a number of consequences. The first, which we have already discussed, is the emergence of pure theory. Because the universal experts operate on a level of considerable abstraction from the vicissitudes of everyday life, both others and they themselves may conclude that their theories have no relation whatever to the ongoing life of the society, but exist in a soft of Platonic heaven of ahistorical and asocial ideation. This is, of course, an illusion, but it can have great socio-historical potency, by virtue of the relationship between the reality-defining and reality-producing processes. A second consequence is a strengthening of traditionalism in the institutionalized actions thus legitimated, that is, a strengthening of the inherent tendency of institutionalization toward inertia.91 Habitualization and institutionalization in themselves limit the flexibility of human actions. Institutions tend to persist unless they become “problematic.” Ultimate legitimations inevitably strengthen this tendency. The more abstract the legitimations are, the less likely they are to be modified in accordance with changing pragmatic exigencies. If there is a tendency to go on as before anyway, the tendency is obviously strengthened by having excellent reasons for doing so. This means that institutions may persist even when, to an outside observer, they have lost their original functionality or practicality. One does certain things not because they work, but because they are right—right, that is, in terms of the ultimate definitions of reality promulgated by the universal experts.

Medical Warning: Talk to your doctor before beginning a John Locke series, as studies have shown them to be habit-forming and highly addictive. Do not read Locke if you suffer from high blood pressure or other heart-related issues, as readers often experience mood swings, increased pulses, elevated heart rates, and have reported unexpected shifts in body position that take them to the edge of their seats. Do not drive or use machinery while reading Locke novels. Locke novels are not for everyone, and may cause serious reactions including insomnia, night terrors, and uncontrollable, maniacal laughter. Tell your doctor right away if you have these, or if you experience unusual changes in your behavior including increased sexual urges, palpitations, or prolonged erections. Common side effects include confusion, hysteria, and trouble swallowing a given premise. Do not drink alcohol while reading Locke novels, though those with a history of drug or alcohol abuse may be more prone to understanding the material. Adverse reactions to Locke novels include nausea and vomiting, loss of appetite, severe itching, rectal bleeding, purple spots under the skin, and Jimmy Legs. In extreme cases, readers have reported laughing so hard they not only shit their pants, but other’s pants, as well. Upon completing a Locke series be prepared to experience symptoms of withdrawal, including fear, anger, extreme sadness, and moderate to severe depression. Ask your doctor today if John Locke novels are right for you!

once you believe something, your neural machinery brings it to fruition by increasing or decreasing the activation levels of other parts of the brain or body related to the processes you are forming beliefs about.

On the one hand, there have started into life industrial and scientific forces, which no epoch of the former human history had ever suspected. On the other hand, there exist symptoms of decay, far surpassing the horrors recorded of the latter times of the Roman Empire. In our days, everything seems pregnant with its contrary: Machinery, gifted with the wonderful power of shortening and fructifying human labour, we behold starving and overworking it; The newfangled sources of wealth, by some strange weird spell, are turned into sources of want; The victories of art seem bought by the loss of character. At the same pace that mankind masters nature, man seems to become enslaved to other men or to his own infamy. Even the pure light of science seems unable to shine but on the dark background of ignorance. All our invention and progress seem to result in endowing material forces with intellectual life, and in stultifying human life into a material force. This antagonism between modern industry and science on the one hand, modern misery and dissolution on the other hand; this antagonism between the productive powers and the social relations of our epoch is a fact, palpable, overwhelming, and not to be controverted.

European empires of the nineteenth century were economy empires, cheaply obtained by taking advantage of new technologies, and, when the cost of keeping thein rose a century later, quickly discarded. In the process, they unbalanced world relations, overturned ancient ways of life, and opened the way for a new global civilization… The technological means the imperialists used to create their empires, however, have left a far deeper imprint than the ideas that motivated them. In their brief domination, the Europeans passed on to the peoples of Asia and Africa their own fascination with machinery and innovation. This has been the true legacy of imperialism.

what Silicon Valley has learned is that the capacities of humans are relatively static while the capacities of machines are unlimited. Therefore, in the Silicon Valley culture, software and machinery are exciting, and humans are not. What this Silicon Valley perspective

remedy the “anarchy” of the market, the socialist planned economy is utterly irrational. Its irrationality is due to the elimination of the essential indices for determining rational production and distribution – namely, prices. Von Mises showed that prices represent the incredibly thick and vital data sets required for allocating productive resources for commodity production and calibrating these to demand. Socialism is irrational because by beginning without prices for the machinery of production, no rational criteria could ever emerge for allocating resources to specific production processes. And when unpriced consumer goods are added to the mix, the chaos multiplies – unless, that is, political force is applied, and it always is. Eliminating prices, the socialist economy cannot provide the feedback loops required for determining what to produce or how much of it to produce. Cancerous, over-sized productive capacities in one sector of the economy are paralleled by relatively anemic productive capacities in another, and so on. And resorting to the labor theory of value won’t fix the problem. The socially average amount of labor time required to produce a commodity, even if it determines a commodity’s value (a doubtful claim in any case), is by no means an adequate index for determining the amount of resources to devote to its production. This means that socialism fails not only at resource allocation but also at the economic representation of the people it claims to champion. Absent price mechanisms, economic “voters,” or consumers, have no way to voice their needs and wants. Production and distribution must be based on the non-democratic decision-making of centralized authorities. Those who really care about the working masses must reject socialism for its incapacity to establish economic democracy, its most fundamental reason for being.

Industrial Machinery Corporation has invented a certain new and useful Improvement in Machines for Threading Bolts and Pipes, of which the following is a full, clear, and exact description, such as will enable others skilled in the art to which it appertains to make and use the same This invention relates to machines of the character that are used for Bolt Threading Machine

The machinery and supply chains that Dubose oversaw were exceedingly complicated. But the economic rules that he lived by remained relatively simple. The rules had not changed for him since he had been an oil gauger roving the backwaters of the bayou on a skiff back in the early 1970s. Dubose knew that his career still hinged on whether he was over or short. When he was an oil gauger, Dubose made sure he was over when he drained small oil tanks. Now he had to make sure he was over on a shipping network that covered many states. The reasons for this had to do with the nature of the pipeline business. Koch made its money in the transportation business by moving oil, not just by selling it. The actual value of the oil in its pipeline was of secondary importance to Koch Industries. What really mattered was ensuring that the oil was moving. When the oil was moving, Koch was paid to collect it and to deliver it. This means that Koch was somewhat protected from the volatility in prices that continued to roil markets during the 1980s.