Marketplace Of Ideas Quotes

We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values. For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people." [Remarks on the 20th Anniversary of the Voice of America; Department of Health, Education, and Welfare, February 26, 1962]

The concept of “microaggression” is just one of many tactics used to stifle differences of opinion by declaring some opinions to be “hate speech,” instead of debating those differences in a marketplace of ideas. To accuse people of aggression for not marching in lockstep with political correctness is to set the stage for justifying real aggression against them.

We live in a world in which people are censured, demoted, imprisoned, beheaded, simply because they have opened their mouths, flapped their lips, and vibrated some air. Yes, those vibrations can make us feel sad or stupid or alienated. Tough shit. That's the price of admission to the marketplace of ideas. Hateful, blasphemous, prejudiced, vulgar, rude, or ignorant remarks are the music of a free society, and the relentless patter of idiots is how we know we're in one. When all the words in our public conversation are fair, good, and true, it's time to make a run for the fence.

The eternal pauper in the great marketplace of ideas and of the world, I had nothing to teach anyone. I didn’t have anything anyone wanted.

Rules. Even as the world of phone and computer sex (and dominance) were full of their own rules, so was the new world of doing-it-for real. And some of these new rules, (OK, most of them, Robin admitted) were just as silly as the ones she had learned and followed before. Safe words, for example. Magic words that when said by the bottom, stopped a scene so that some kind of inconvenient or dangerous activity could be halted. Robin had nothing against the concept......... Having a code to use so that you're free to pull against the bondage or whimper "no, no, no" seemed to be a great idea. But having all these possible ways to orchestrate what was happening seemed, well, contrary to the point........ I want to feel that I can't stop it. I want to be really mastered, taken over by someone who isn't goin to stop doing things because I'm not getting off on it. Someone who knows enough not to endanger me, unless that was what was intended.........

But in the name of all that is holy, Mosca, of all the people you could have taken up with, why Eponymous Clent?" murmured Kohlrabi. Because I'd been hording words for years, buying them from peddlers and carving them secretly on bits of bark so I wouldn't forget them, and then he turned up using words like "epiphany" and "amaranth." Because I heard him talking in the marketplace, laying out sentences like a merchant rolling out rich silks. Because he made words and ideas dance like flames and something that was damp and dying came alive in my mind, the way it hadn't since they burned my father's books. Because he walked into Chough with stories from exciting places tangled around him like maypole streamers..." Mosca shrugged. "He's got a way with words.

Sociologists argue that in contemporary Western society the marketplace has become so dominant that the consumer model increasingly characterizes most relationships that historically were covenantal, including marriage. Today we stay connected to people only as long as they are meeting our particular needs at an acceptable cost to us. When we cease to make a profit - that is, when the relationship appears to require more love and affirmation from us than we are getting back - then we "cut our loses" and drop the relationship. This has also been called "commodification," a process by which social relationships are reduced to economic exchange relationships, and so the very idea of "covenant" is disappearing in our culture. Covenant is therefore a concept increasingly foreign to us, and yet the Bible says it is the essence of marriage.

Recently we have seen a level of public protest unlike anything we have witnessed in decades. Dissent is about marching, and making one’s voice heard in the streets and at the ballot box. But at the same time, there are strong voices calling this dissent unpatriotic and dangerous. We cannot let the forces of suppression win. America works best when new thoughts can emerge to compete, and thrive, in a marketplace of ideas.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

Fact and fiction carry the same intrinsic weight in the marketplace of ideas. Unfortunately reality has no advertising budget.

Proselytizing is a moral imperative and feeds the marketplace of ideas. I want to hear everyone tell the truth as they see it. I want to learn from everyone.

Too many philosophers accept the idea that truth is best achieved by a marketplace of ideas conducted in the fashion of ultimate fighting. But aggressive styles that seek easy victories by harping on arcane counterexamples do not maximize truth...Sometimes, interestingly, the aim of truth is enhanced less by adversarial argument than by a receptivity that holds back on disagreement long enough to try out the new ideas on offer, push them further, see where they might go.

It is impossible for ideas to compete in the marketplace if no forum for their presentation is provided or available.

Christians have an unfair advantage in the marketplace of ideas: We have truth on our side! You

In a truly free society, people in every field would be free to express their views whether called religious or not, and the marketplace of ideas would be free to sort them out.

That the answer to bad ideas is to publicly reason against them, to advocate for and propagate better ones. And that it is dangerous to vest any central authority with broad powers to limit the bounds of acceptable discussion—because these powers lend themselves to authoritarian abuse, the creation of echo chambers, and the marginalization of ideas that are true but unpopular. In short, the principles underlying the freedom of speech recognize that all of us are susceptible to cognitive deficiencies and groupthink, and that an open marketplace of ideas is our best defense against them.

The ruthless, fickle, and particular users of the World Wide Web have created the most competitive marketplace of ideas the world has ever seen; you either make something people want or people move on.

I don't believe art is meant to be economical. Art is adventurous, sloppy and hugely imaginative. What I look at is hitting the jackpot. I don't even think about the intermediate levels of getting paid. What I want to create is something that revolutionizes ideas and it just so happens that I'm not good at it enough yet to become the next William Blake, but I'm trying. I'm not interested in trying - and it might sound weird to hear a guy say this - to become popular for a certain marketplace. I'd rather create something that has its own light and people have to pick it up because they feel it's going to wake them up or inspire them to move forward.

The realms of dating, marriage, and sex are all marketplaces, and we are the products. Some may bristle at the idea of people as products on a marketplace, but this is an incredibly prevalent dynamic. Consider the labor marketplace, where people are also the product. Just as in the labor marketplace, one party makes an offer to another, and based on the terms of this offer, the other person can choose to accept it or walk. What makes the dating market so interesting is that the products we are marketing, selling, buying, and exchanging are essentially our identities and lives. As with all marketplaces, every item in stock has a value, and that value is determined by its desirability. However, the desirability of a product isn’t a fixed thing—the desirability of umbrellas increases in areas where it is currently raining while the desirability of a specific drug may increase to a specific individual if it can cure an illness their child has, even if its wider desirability on the market has not changed. In the world of dating, the two types of desirability we care about most are: - Aggregate Desirability: What the average demand within an open marketplace would be for a relationship with a particular person. - Individual Desirability: What the desirability of a relationship with an individual is from the perspective of a specific other individual. Imagine you are at a fish market and deciding whether or not to buy a specific fish: - Aggregate desirability = The fish’s market price that day - Individual desirability = What you are willing to pay for the fish Aggregate desirability is something our society enthusiastically emphasizes, with concepts like “leagues.” Whether these are revealed through crude statements like, “that guy's an 8,” or more politically correct comments such as, “I believe she may be out of your league,” there is a tacit acknowledgment by society that every individual has an aggregate value on the public dating market, and that value can be judged at a glance. When what we have to trade on the dating market is often ourselves, that means that on average, we are going to end up in relationships with people with an aggregate value roughly equal to our own (i.e., individuals “within our league”). Statistically speaking, leagues are a real phenomenon that affects dating patterns. Using data from dating websites, the University of Michigan found that when you sort online daters by desirability, they seem to know “their place.” People on online dating sites almost never send a message to someone less desirable than them, and on average they reach out to prospects only 25% more desirable than themselves. The great thing about these markets is how often the average desirability of a person to others is wildly different than their desirability to you. This gives you the opportunity to play arbitrage with traits that other people don’t like, but you either like or don’t mind. For example, while society may prefer women who are not overweight, a specific individual within the marketplace may prefer obese women, or even more interestingly may have no preference. If a guy doesn’t care whether his partner is slim or obese, then he should specifically target obese women, as obesity lowers desirability on the open marketplace, but not from his perspective, giving him access to women who are of higher value to him than those he could secure within an open market.

The eighteenth and nineteenth centuries abandoned the idea of spiritual or intellectual happiness in order to have this material happiness, consisting of a certain number of essential consumer goods. And hence, in the nineteenth century, happiness was linked to a well-being obtained by mechanical means, industrial means, production. The new thing that Saint-Just spoke about was that, in the past, happiness could appear as a very vague, very distant prospect for humanity, whereas now, people seemed to be within reach of the concrete, material possibility of attaining it. That was why happiness was to become an absolutely essential image for the nineteenth-century bourgeoisie, and for modern society. Happiness was attainable thanks to industrial development, and this image of happiness brought us fully into the consumer society.

The television commercial has mounted the most serious assault on capitalist ideology since the publication of Das Kapital. To understand why, we must remind ourselves that capitalism, like science and liberal democracy, was an outgrowth of the Enlightenment. Its principal theorists, even its most prosperous practitioners, believed capitalism to be based on the idea that both buyer and seller are sufficiently mature, well informed and reasonable to engage in transactions of mutual self-interest. If greed was taken to be the fuel of the capitalist engine, the surely rationality was the driver. The theory states, in part, that competition in the marketplace requires that the buyer not only knows what is good for him but also what is good. If the seller produces nothing of value, as determined by a rational marketplace, then he loses out. It is the assumption of rationality among buyers that spurs competitors to become winners, and winners to keep on winning. Where it is assumed that a buyer is unable to make rational decisions, laws are passed to invalidate transactions, as, for example, those which prohibit children from making contracts...Of course, the practice of capitalism has its contradictions...But television commercials make hash of it...By substituting images for claims, the pictorial commercial made emotional appeal, not tests of truth, the basis of consumer decisions. The distance between rationality and advertising is now so wide that it is difficult to remember that there once existed a connection between them. Today, on television commercials, propositions are as scarce as unattractive people. The truth or falsity of an advertiser's claim is simply not an issue. A McDonald's commercial, for example, is not a series of testable, logically ordered assertions. It is a drama--a mythology, if you will--of handsome people selling, buying and eating hamburgers, and being driven to near ecstasy by their good fortune. No claim are made, except those the viewer projects onto or infers from the drama. One can like or dislike a television commercial, of course. But one cannot refute it.

As with our earlier worship of saints and facts, there is something silly about grown men and women striving to reduce their vision of themselves and of civilization to bean counting. The message of the competition/efficiency/marketplace Trinity seems to be that we should drop the idea of ourselves developed over two and a half millennia. We are no longer beings distinguished by our ability to think and to act consciously in order to affect our circumstances. Instead we should passively submit ourselves and our whole civilization -- our public structures, social forms and cultural creativity -- to the abstract forces of unregulated commerce. It may be that most citizens have difficulty with the argument and would prefer to continue working on the idea of dignified human intelligence. If they must drop something, they would probably prefer to drop the economists.

I was overcome by the sense of how much more there was in his life than in mine, by the things to do and distances to travel, while I never had done anything or gone anywhere, and never would. All I had ever done was visit my parents all the time - first one parent and then the other, with no sign of it ever stopping. Worse yet, I had no one to blame but myself. If my mother told me not to do something, I didn't do it. Everyone's mother told them not to do things, but I was the only one who listened. The eternal pauper in the great marketplace of ideas and of the world, I had nothing to teach anyone. I didn't have anything anyone wanted.

A product in the marketplace is the result of thought in an inner space and action more than the common place.

The problem in the modern spiritual landscape is not only a plethora of genuine, useful material but also a marketplace teeming with questionable ideas, practices, and leaders.

The image of the Zen philosopher is the monk up in the green, quiet hills, or in a beautiful temple on some rocky cliff. The Stoics are the antithesis of this idea. Instead, they are the man in the marketplace, the senator in the Forum, the brave wife waiting for her soldier to return from battle, the sculptor busy in her studio. Still, the Stoic is equally at peace.

It seems so easy now to destroy libraries--mainly by taking away all the books--and to say that books and libraries are not relevant to people's lives. There's a lot of talk about social breakdown and alienation, but how can it be otherwise when our ideas of progress remove the centres that did so much to keep people together? In the North people met in the church, in the pub, in the marketplace, and in those philanthropic buildings where they could continue their education and their interests. Now, maybe, the pub is left--but mainly nothing is left. The library was my door to elsewhere.

When we seek to build truly equal platforms and marketplaces of ideas fit for the 21st century, we are trying to create things that have never existed and cannot be constructed by mindlessly applying principles of the past.

Intellectual activity in a culture is not a one-way flow between the great minds and passive recipients; it is a discourse, a complex marketplace-like conglomeration of intellectual exchanges involving many participants all trying to manipulate the ideas available to them in order to explain, justify, lay blame for, or otherwise make sense of what is happening around them. Everyone, not just the great minds, participates in this complicated process.

Freedom is the right to question and change the established way of doing things. It is the continuing revolution of the marketplace. It is the understanding that allows us to recognize shortcomings and seek solutions. It is the right to put forth an idea, scoffed at by the experts, and watch it catch fire among the people. It is the right to dream—to follow your dream or stick to your conscience, even if you’re the only one in a sea of doubters. Freedom is the recognition that no single person, no single authority or government has a monopoly on the truth, but that every individual life is infinitely precious, that every one of us put on this world has been put there for a reason and has something to offer.

What are the liberal arts and sciences? They are simply fields in which knowledge is pursued disinterestedly—that is, without regard to political, economic, or practical benefit. Disinterestedness doesn’t mean that the professor is equally open to any view. Professors are hired because they have views about their subjects, views that exclude opposing or alternative views. Disinterestedness just means that whatever views a professor does hold, they have been arrived at unconstrained, or as unconstrained as possible, by anything except the requirement of honesty.

Given the degree of feedback available to the average citizen of a democracy, it makes little sense to agitate for changing the system as a whole. Since the system is so flexible and responsive, it is impossible to imagine that it can be replaced with any system that is more flexible – thus the practical ideal for anyone interested in social change is to bring his ideas to the “marketplace” of democracy, see who he can get on board, and implement his vision within the system – peacefully, politically, democratically. This is a truly wonderful fairy tale, which has only the slight disadvantage of having nothing to do with democracy whatsoever.

I was overcome by the sense of how much more there was in his life than in mine, by the things to do and distances to travel, while I never had done anything or gone anywhere, and never would. All I had ever done was visit my parents all the time first one parent and then the other, with no sign of it ever stopping. Worse yet, I knew I had no one to blame but myself. If my mother told me not to do something, I didn't do it. Everyone's mother told them not to do things, but I was the only one who listened. The eternal pauper in the great marketplace of ideas and of the world, I had nothing to teach anyone. I didn't have anything anyone wanted.

But in the name of the most holy, Mosca, of all the people you could have taken up with, why Eponymous Clent?" Because I’d been hoarding words for years, buying them from pedlars and carving them secretly on to bits of bark so I wouldn’t forget them, and then he turned up using words like ‘epiphany’ and ‘amaranth’. Because I heard him talking in the marketplace, laying out sentences like a merchant rolling out rich silks. Because he made words and ideas dance like flames and something that was damp and dying came alive in my mind, the way it hadn’t since they burned my father’s books. Because he walked into Chough with stories from exciting places tangled around him like maypole streamers . . . Mosca shrugged. "He’s got a way with words.

I learned something that day. When I said that my life as a mom, wife and household manager left me with nothing the marketplace wanted, I was wrong. There was something else I’d learned over those years, and that was how to be a friend. How to care. How to make people feel good about themselves. And that, my friends, is something the marketplace wants very much—always has, always will.

Where did secular liberalism go wrong? It has been undone by its own ideas. The first idea is that matters of conscience — religion, ethics, and values — are private matters. The privatizing of conscience started with two important principles: religion should be separated from the state and people should not be forced to believe one way or the other. But it went further to say that belief has no place in the public sphere. Conscience belongs in homes and houses of worship, not in the marketplace. By making conscience private, secular liberals had hoped to prevent believers from introducing sectarian beliefs into politics. But of course they couldn’t, since freedom of belief means believers are free to speak their minds in public. Instead, secularism imposed a gag order on itself. Because “private” is equated with “personal” and “subjective,” questions of conscience were placed out of bounds of serious critical evaluation. … … The mistake lies in thinking that because conscience is free from coercion, it must be free from criticism, reason, truth, or independent, objective standards of right and wrong. The indispensable principle of freedom of belief has mutated into an unthinking assumption that matters of belief are immune to critical public inquiry and shared evaluative norms.

Find Something Nobody Else Can Do Selection is critical. When you launch a venture, you have to be comfortable with the idea that this is what you’re going to do for the rest of your professional life. It has to be awesome; it has to be ten times better than anything in the marketplace. Also, it can’t just be better because nobody else is doing it currently. It has to be something that nobody other than you can do, especially once you’re up to scale. Show

The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism.24 Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Thomas Jefferson once wrote that “whenever the people are well-informed, they can be trusted with their own government; that, whenever things get so far wrong as to attract their notice, they may be relied on to set them right.” He also said: “If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be.” But we are right now in a period of great vulnerability. As noted earlier, when television became the primary source of information in the United States, the “marketplace of ideas” changed radically. Most communication was in only one direction, with a sharp decline in participatory democracy. During this period of vulnerability for American democracy—while traditional television is still the dominant source of information and before the Internet is sufficiently developed and secured as an independent, neutral medium—there are other steps that can and should be taken to foster more connectivity in our self-government.

The word "moral" must be repeated—not as rhetoric to match the claims of reaction but as the felt spiritual underpinnings of a new social vision. It must be repeated not as part of a patronizing sermon but as a living practice that people incorporate into their personal lives and their communities. The vacuity and triviality of life today must be filled precisely by those visionary ideals that sustain the human side of life as well as its material side, or else the coordinates by which the future should be guided will totally disappear in that commodity-oriented world we call the "marketplace of ideas." The more serious indecency of this "marketplace" is that these ideals will be turned into objects—mere commodities—that will lack even the value of things we need to sustain us. They will become the mere ornaments needed to garnish an inherently anti-human and anti-ecological society that threatens to undermine moral integrity as such and the simple social amenities that foster human intercourse.

ONE OF THE main differences between standard and behavioral economics involves this concept of “free lunches.” According to the assumptions of standard economics, all human decisions are rational and informed, motivated by an accurate concept of the worth of all goods and services and the amount of happiness (utility) all decisions are likely to produce. Under this set of assumptions, everyone in the marketplace is trying to maximize profit and striving to optimize his experiences. As a consequence, economic theory asserts that there are no free lunches—if there were any, someone would have already found them and extracted all their value. Behavioral economists, on the other hand, believe that people are susceptible to irrelevant influences from their immediate environment (which we call context effects), irrelevant emotions, shortsightedness, and other forms of irrationality (see any chapter in this book or any research paper in behavioral economics for more examples). What good news can accompany this realization? The good news is that these mistakes also provide opportunities for improvement. If we all make systematic mistakes in our decisions, then why not develop new strategies, tools, and methods to help us make better decisions and improve our overall well-being? That’s exactly the meaning of free lunches from the perspective of behavioral economics—the idea that there are tools, methods, and policies that can help all of us make better decisions and as a consequence achieve what we desire.

…she made a poem on it at once, the lines singing themselves through her consciousness without effort. With one side of her nature she liked writing prose best– with the other she liked writing poetry. This side was uppermost tonight and her very thoughts ran into rhyme. A great, pulsating star hung low in the sky over Indian Head. Emily gazed on it and recalled Teddy’s old fancy of his previous existence on a star. The idea seized on her imagination and she spun a dream life, lived on some happy planet circling around that mighty, far-off sun. Then came the northern lights–drifts of pale fire over the sky– spears of light, as of empyrean armies– pale, elusive hosts retreating and advancing. Emily lay and watched them in rapture. Her soul was washed pure in that great bath of splendour…Such moments come rarely into any life, but when they do come they are inexpressibly wonderful– as if the finite were for a second infinity– as if humanity were for a space uplifted into divinity– as if all ugliness had vanished, leaving only flawless beauty. Oh–beauty–Emily shivered with the pure ecstasy of it. She loved it– it filled her being tonight as never before. She was afraid to move or breathe lest she break the current of beauty that was flowing through her…”Oh, God, make me worthy of it– oh, make me worthy of it,” she prayed. Could she ever be worthy of such a message– could she dare try to carry some of the loveliness of that “dialogue divine” back to the everyday world of sordid market-place and clamorous street? She must give it– she could not keep it to herself. Would the world listen– understand– feel?…

Women are often convinced by many different social norms, expectations, and incentives to live within constraints that similarly placed (in terms of race, class, culture, and time period) men need not consider. This sort of internally constrained vision, whether it is because of false consciousness, shame, stereotype, or trauma, is the kind of violation of their positive freedom that should most concern feminists. Capitalism, by providing an option outside kin and traditional community norms for independence and social power, can allow women the wherewithal to escape these constraints. Even if a particular woman does not choose to work outside the home or compete in the marketplace as an entrepreneur, the fact that women have this option under capitalism increases the freedom of all women. Enlarging the set of things that women are seen as capable of can reduce the sense that women have that they are inferior, and this can increase their confidence in a wider set of social circumstances. It puts the lie to the idea that women are incapable, and helps women to stand up to ill-treatment and violence.

In marketing terms, a commodity is an undifferentiated product that is just like its competitors. It isn’t usually very innovative, and offers a similar set of features and price point compared to competitive products. In other words, its defining characteristic is its “sameness” compared to other similar products. When a product becomes a commodity, the price that it commands in the marketplace tends to erode. People aren’t willing to pay extra for your product. They consider it and those of your competitors to be interchangeable, so no one company has an edge in sales.

Normalizing the language of the marketplace within the academy and the church confuses and ultimately subverts our deepest purposes: in the one case, to promote critical thought and exchange of ideas free from coercion by those in positions of political or economic power, and in the other, to call people to something so radically different from the terms and paradigms of this world that it can be spoken of only in the variegated, complex, much-translated, much-pondered, prayerfully interpreted language of texts that have kept generations of people of faith kneeling at the threshold of unspeakable mystery and love beyond telling.

Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

In country after country where local moneys were abolished in favor of interest-bearing central currency, people fell into poverty, health declined, and society deteriorated12 by all measures. Even the plague can be traced to the collapse of the marketplace of the late Middle Ages and the shift toward extractive currencies and urban wage labor. The new scheme instead favored bigger players, such as chartered monopolies, which had better access to capital than regular little businesses and more means of paying back the interest. When monarchs and their favored merchants founded the first corporations, the idea that they would be obligated to grow didn’t look like such a problem. They had their nations’ governments and armies on their side—usually as direct investors in their projects. For the Dutch East India Company to grow was as simple as sending a few warships to a new region of the world, taking the land, and enslaving its people. If this sounds a bit like the borrowing advantages enjoyed today by companies like Walmart and Amazon, that’s because it’s essentially the same money system in operation, favoring the same sorts of players. Yet however powerful the favored corporations may appear, they are really just the engines through which the larger money system extracts value from everyone’s economic activity. Even megacorporations are like competing apps on a universally accepted, barely acknowledged smartphone operating system. Their own survival is utterly dependent on their ability to grow capital for their debtors and investors.

America sucks at information warfare, absolutely sucks. This isn’t necessarily a bad thing. Democracies are marketplaces of ideas. We stand for freedom, liberty, human rights, and peaceful protest, so stopping one thing, like the violent views of terrorists or nefarious Russian influence of homegrown Americans, gets quite tricky. American values and those of other Western democracies are their greatest strength when shared and promoted—and a major vulnerability in the eyes of those who seek to exploit them. Suppressing ideas undermines American values. And so countering bad ideas, like those that fuel terrorism or authoritarianism, proves vexing, as we tend to believe that the remedy to be applied is more speech, even though we are not entirely sure what to say, how to say it, or who should say it.

To win the good-will of the people thou governest there are two things, among others, that thou must do; one is to be civil to all (this, however, I told thee before), and the other to take care that food be abundant, for there is nothing that vexes the heart of the poor more than hunger and high prices. Make not many proclamations; but those thou makest take care that they be good ones, and above all that they be observed and carried out; for proclamations that are not observed are the same as if they did not exist; nay, they encourage the idea that the prince who had the wisdom and authority to make them had not the power to enforce them; and laws that threaten and are not enforced come to be like the log, the king of the frogs, that frightened them at first, but that in time they despised and mounted upon. Be a father to virtue and a stepfather to vice. Be not always strict, nor yet always lenient, but observe a mean between these two extremes, for in that is the aim of wisdom. Visit the gaols, the slaughter-houses, and the market-places; for the presence of the governor is of great importance in such places; it comforts the prisoners who are in hopes of a speedy release, it is the bugbear of the butchers who have then to give just weight, and it is the terror of the market-women for the same reason. Let it not be seen that thou art (even if perchance thou art, which I do not believe) covetous, a follower of women, or a glutton; for when the people and those that have dealings with thee become aware of thy special weakness they will bring their batteries to bear upon thee in that quarter, till they have brought thee down to the depths of perdition.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

To make matters worse, the culture is a minefield of distraction. Over-stimulated at every turn, we find that our ideas of the good life often organize around fruitless gratifications and (in)convenient fictions fed to us by corporate dream weavers, preying on the uncentered consumer to further their own ends. Hooked in and worn down, we fall dead asleep on the bed of the marketplace, unknowingly inviting it to creep into our dreamscapes and organize our thinking. There are enemies of the sacred everywhere. Of course, the outer influences are only the tip of the soulberg. We wouldn’t be so easily manipulated by the marketplace if we were at peace with ourselves inside. We worry so much about our future only because we are living in the pain of the past. If you have one foot in the past and one foot in the future, you are pissing on the present.

A very different threat to human progress is a political movement that seeks to undermine its Enlightenment foundations. The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism. Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

If you were going to start a bioengineering company, Henry, what would you do? Would you make products to help mankind, to fight illness and disease? Dear me, no. That’s a terrible idea. A very poor use of new technology.” Hammond shook his head sadly. “Yet, you’ll remember,” he said, “the original genetic engineering companies, like Genentech and Cetus, were all started to make pharmaceuticals. New drugs for mankind. Noble, noble purpose. Unfortunately, drugs face all kinds of barriers. FDA testing alone takes five to eight years—if you’re lucky. Even worse, there are forces at work in the marketplace. Suppose you make a miracle drug for cancer or heart disease—as Genentech did. Suppose you now want to charge a thousand dollars or two thousand dollars a dose. You might imagine that is your privilege. After all, you invented the drug, you paid to develop and test it; you should be able to charge whatever you wish. But do you really think that the government will let you do that? No, Henry, they will not. Sick people aren’t going to pay a thousand dollars a dose for needed medication—they won’t be grateful, they’ll be outraged. Blue Cross isn’t going to pay it. They’ll scream highway robbery. So something will happen. Your patent application will be denied. Your permits will be delayed. Something will force you to see reason—and to sell your drug at a lower cost. From a business standpoint, that makes helping mankind a very risky business. Personally, I would never help mankind

POSSIBILITY -“All things are possible to those who believe. -“The scripture declares that without hope people perish, but with hope they not only survive but also prosper.” -“People place limitations upon themselves, because they think they know who they are. Imagine, what greatness the world will discover if they knew what they can become.” -“If we understand the power we have to call things into being, then our minds will become our laboratory for creative possibilities and the universe will be the marketplace for our resources.” -“The only limitations we have are those we place upon ourselves due our lack of knowledge of our greatest gift… the power to use our mind, and the negative stories we tell ourselves.” -“As long as you keep dreaming ideas will continue to flow.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims POSITIVE THINKING -“Positive thinking can change body energy, suppress negative thoughts, and creates a positive outlook on life.” -“Studies have shown that positive thinking helps with stress management and can even improve physical health.” -“Positive thinking does not mean, you bury your head in the sand and ignore life's unpleasant situations. What it does means is, you approach unpleasantness with a more positive and productive attitude.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims -“The power of positive thinking can give life to your dreams and change your destiny. The first step to happiness and self-assuredness, is making the decision to be so. “People are just as happy as they make up their minds to be”. Abraham Lincoln -“One of the greatest barriers to positive thinking is a negative attitude which comprises of the following: anger, doubt, hate, fear, worry, resentment, selfishness, pessimism, distrust, feeling of needy, loneliness and frustration.” -“When it comes to Positive thinking, the mind can be compared to a garden… In a garden, weeds will grow continuously without effort.” They will never stop growing so, you have to work non-stop to control them. Good productive plants however, will require continuous focus, effort, time and energy in order to achieve a good harvest. Likewise, you will never be able to stop negative thoughts from entering your mind, but you will have to learn to control and replace them. Positive thoughts on the other hand, are like good productive plants. In order for them to enter, and take root in your mind, you have to make deliberate and not stop efforts.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims

battlefield. Christ fought against the powers of sin and death for us. He defeated the powers of evil for us. 2. The language of the marketplace. Christ paid the ransom price, the purchase price, to buy us out of our indebtedness. He frees us from enslavement. 3. The language of exile. Christ was exiled and cast out of the community so we who deserve to be banished could be brought in. He brings us home. 4. The language of the temple. Christ is the sacrifice that purifies us and makes us acceptable to draw near to the holy God. He makes us clean and beautiful. 5. The language of the law court. Christ stands before the judge and takes the punishment we deserve. He removes our guilt and makes us righteous. It is sometimes implied we can choose which of these models we prefer and ignore the others, but this is misleading. Each way of communicating the atonement reflects a piece of inspired Scripture, and each tells us great things about our salvation that the others do not bring out as clearly. Each will have special resonance with certain temperaments and cultures. People who are fighting oppression or even enslavement and long for freedom will be helped by the first two grammars (the battlefield and the marketplace). People seeking relief for guilt and a sense of shame will be especially moved by the last two — the temple and the law court. People who feel alienated, rootless, and rejected will find the exile grammar intensely engaging. But perhaps the single most consoling and appealing theme is what theologian Roger Nicole has called the one, irreducible theme that runs through every single one of these models — the idea of substitution.28 Dr. Nicole taught that, regardless of the grammar being used, the essence of the atonement is always Jesus acting as our substitute. Jesus fights the powers, pays the price, bears the exile, makes the sacrifice, and bears the punishment for us, in our place, on our behalf. In every grammar, Jesus does for us what we cannot do for ourselves. He accomplishes salvation; we do nothing at all. And therefore the substitutionary sacrifice of Jesus is at the heart of everything. This act — giving one’s life

Ten Things about Judaism and the Marketplace of Ideas 1. Jewish thought can enrich the lives of people, whether or not the people are Jewish. 2. There are many access points to Jewish

thought outside the religious realm. 3. Jewish values, particularly because they are often manifest in concrete ways, are of particular interest to those in the marketplace of ideas. 4. For Jewish thought to speak to the masses, it has to be accessible and cannot remain hidden within the walls of Jewish communal institutions. 5. Like Jewish thought, Jewish culture has also found its place in the marketplace. 6. The influence of Jewish thought and Jewish culture is particularly apparent in popular media. 7. The culture of so-called open source, made possible by the Internet, is ideal for sharing Jewish ideas in the marketplace of ideas. As a result, they can be accessed by all. 8. The marketplace of ideas is pluralistic and knows no boundaries or limitations. 9. All ideas are subject to scrutiny and criticism in the marketplace. Thus, they

have to stand on their own merit. 10. There is no ownership of ideas in the marketplace.

Synagogue Leaders 1. If people are attracted to Judaism and want to convert to Judaism, are we willing to make conversion more accessible? If so, how would we do so? 2. How can we allow people who are attracted to Jewish ideas to engage our community institutions even if they don’t want to convert to Judaism? 3. What program changes need to happen for our institutions to effectively share Jewish thought in the marketplace?

In the early days of America’s democracy, education and literacy were the prerequisites for establishing a connection to the body politic. In a world where communication was dominated by the printed word, those who learned to read also learned to write. Gaining the ability to receive ideas was automatically accompanied by the ability to send ideas, expressing your own thoughts in the same medium through which you took in the thoughts of others. The connection, once established, was two-way. As Thomas Jefferson wrote, “The art of printing secures us against the retrogradation of reason and information.” In practice, the use of the printing press was mainly by the elites in America’s early decades, and the scurrilous, vitriolic attacks of that age certainly rivaled the worst of any modern political attacks. Nevertheless, the easy accessibility to the printed word opened up avenues of participation in the dialogue of democracy for people like Thomas Paine, who had neither family wealth nor political influence—other than what he gained with the eloquence of his writing. The age of printed pamphlets and political essays has long since been replaced by television—a distracting and absorbing medium that seems determined to entertain and sell more than it informs and educates. If the information and opinions made available in the marketplace of ideas come only from those with enough money to pay a steep price of admission, then all of those citizens whose opinions cannot be expressed in a meaningful way are in danger of learning that they are powerless as citizens and have no influence over the course of events in our democracy—and that their only appropriate posture is detachment, frustration, or anger.

We must ensure that the Internet remains open and accessible to all citizens without any limitation on the ability of individuals to choose the content they wish regardless of the Internet service provider they use to connect to the World Wide Web. We cannot take this future for granted. We must be prepared to fight for it, because of the threat of corporate consolidation and control over the Internet marketplace of ideas. Far too much is at stake to ever allow that to happen. We must ensure by all means possible that this medium of democracy’s future develops in the mold of the open and free marketplace of ideas that our Founders knew was essential to the health and survival of freedom.

We cannot allow Internet service providers to restrict the best access or to pick winners and losers in the online marketplace for services and ideas,

Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America’s earliest decades. Our first self-expression as a nation—“We the People”—made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important that the marketplace of ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also to the ability to contribute information directly into the flow of ideas that was available to all. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a “conversation of democracy” is all about.

We realized that what too often comes from a conventional user-centered innovation process, even in partnership with some of the greatest companies on earth, is unicorns: ideas that are beautiful to think about and highly interesting, but that will never appear in the marketplace or your backyard, because they’re conceived in blinkered isolation from the myriad of things that actually determine what makes it to market and what doesn’t.

he ruled that a person cannot sue the government because “there can be no legal right as against the authority that makes the law on which the right depends.”78 In another case, Abrams v. United States,79 Holmes wrote a dissenting opinion that many today regard as a classic defense of free speech80—indeed, it originated the metaphor of the “marketplace of ideas.”81 But reading the opinion, one soon encounters a chilling line: “Persecution for the expression of opinions seems to me perfectly logical.”82 The only reason we do not persecute people, Holmes went on, is because it is good for society to allow debates. Thus, government gives people the privilege of free speech—for its own purposes, not for the individual’s purposes—and it can withdraw that privilege when it chooses.

Diego Rodriguez (who also teaches at Stanford and writes the blog Metacool) asks bosses who want more creativity: ‘Where is your place for failing?’ I adore this question because creativity requires generating many ideas – most of which are bad. It requires judging ideas honestly and openly and then discarding most. In the hands of a bad boss, this process embarrasses and stifles people who develop ideas that don’t make the cut – and degrades the quality of those that are selected, developed, and thrown into the marketplace.

...inner life is inadequately recognised or honoured by many conservative leaders and spokesmen, in word or in work. In effect the theology of conservatism has been sacrificed to the new gods and the new morality of modernity. The discipline of spiritual conservatism has been manifestly lessened by its own peculiar form of liberation theology, as it were, and by the purely quantitative point of view prevailing in the marketplace of ideas.

Requirements elicitation typically takes either a usage-centric or a product-centric approach, although other strategies also are possible. The usage-centric strategy emphasizes understanding and exploring user goals to derive the necessary system functionality. The product-centric approach focuses on defining features that you expect will lead to marketplace or business success. A risk with product-centric strategies is that you might implement features that don’t get used much, even if they seemed like a good idea at the time. We recommend understanding business objectives and user goals first, then using that insight to determine the appropriate product features and characteristics.

In the marketplace of ideas, a dime is expensive than the cost price of beauty

Wildly Popular House Buying Strategy In A Competitive Environment It is important for the success of any real estate consulting company to have customers who are happy with their services. Customers who are unhappy with your real estate services business will stop buying your goods and will supply your business with a bad name. To guarantee that your business receives positive reviews, be certain to give your customers the best quality service. We've great ideas about how to create potential customers and keeping current ones satisfied. Each new employee you bring into your real estate services business could have long-lasting repercussions, so choose them carefully. Prior to inviting someone to join you, be certain that he or she's going to be capable of performing the duties the job will require, and that he or she's certified in any way needed. Whenever a new employee joins your business, you should see that they receive thorough training and could complete the tasks assigned to them. Successful companies have happy staff members that need to help you succeed; they tend to be the product of ongoing training. A real estate services business that hopes to be competitive in today's business world should have a professionally designed website. As a responsible business owner, you have to hire a professional website designer to build your site if you don't have the necessary skills to do it yourself. The appearance of your website is vital to its success, so be sure to use visually appealing templates and images that support your content. Never discount the importance of virtual retailing to your real estate consulting company's success; today's business climate requires that all companies establish and maintain a strong and authoritative web presence. Don't give in to complacency, even though your real estate consulting company is doing well. House buying experts universally believe that the very best time to expand your company is when you are gaining momentum. When you have dedication to the project, you could build a successful company. If your company could learn to embrace changes in the marketplace and always strive for something better, you will get through a lot of tough times.

At least since Socrates began stirring up trouble in the Athenian marketplace, radical philosophers have maintained that there is something deeply flawed in these common ideas about things, something that induces us to betray ourselves and even participate in our own enslavement when those ideas are applied on any scale larger than that of daily life. Not coincidentally, the ideas of the common consciousness—though distinct from religion—are the same ones that make religion in all its popular and traditional forms credible.

Edwards believed his Biblical theology was, in fact, a true rendering of reality, and therefore could stand confidently in the marketplace of philosophical ideas and give an account of itself--which in his hands it would do.

Traditional economics assumes that prices of products in the market are determined by a balance between two forces: production at each price (supply) and the desires of those with purchasing power at each price (demand). The price at which these two forces meet determines the prices in the marketplace. This is an elegant idea, but it depends cetnrally on the assumption that the two forces are independent and that together they produce the market price. The results of all the experiments presented in this chapter (and the basic idea of arbitrary coherence itself) challenge these assumptions. First, according to the standard economic framework, consumers' willingness to pay is one of the two inputs that determine market prices (this is the demand). But as our experiments demonstrate, what consumers are willing to pay can easily be manipulated, and this means that consumers don't in fact have a good handle on their own preferences and the prices they are willing to pay for different goods and experiences. Second, whereas the standard economic framework assumes that the forces of supply and demand are independent, the type of anchoring manipulations we have shown here suggest that they are, in fact, dependent. In the real world, anchoring comes from manufacturer's suggested retail prices (MSRPs), advertised prices, promotions, product introductions, etc.-all of which are supply-side variables. It seems then that instead of consumers' willingness to pay influencing market prices, the causality is somewhat reversed and it is market prices themselves that influence consumers' willingness to pay. What this means is that demand is not, in fact, a completely separate force from supply.

For some time now, the conventional wisdom at most agencies has been to partner with experts in specific fields—social networking, gaming, mobile, or any other discipline—in order to “get the best people for the job.” But given the success of AKQA, R/GA, and so many other innovators, perhaps it can be argued that to be truly holistic in our approach, it’s better to grow innovations from one’s own stem cells, so to speak, than to try to graft on capabilities on an ad-hoc basis. Some would no doubt argue that it makes the most economic sense to hire experts to execute as needed, rather than taking on more overhead in an increasingly competitive marketplace. But it should be pointed out that it’s hard to have the original ideas themselves if your own team doesn’t have a firm grasp of the technologies. Without a cross-disciplinary team of in-house experts, who knows what opportunities you—and by extension, your clients—may miss. “It comes down to the brains that you have working with you to make it a reality,” John Butler, cofounder of Butler, Shine, Stern & Partners, tells me. “The history of the ad agency is the Bernbach model—the writer and art director sitting in a room together coming up with an idea,” he says, referring to legendary adman Bill Bernbach, cofounder of DDB and the man who first combined copywriters and art directors as two-person teams. Now, all that’s changed. “[Today, there are] fifteen people sitting in a room. Media is as much a part of the creative department as a writer or an art director. And we have account planners—we call them ‘connection planners’—in the room throwing around ideas,” he says. “That facilitates getting to work that is about the experience, about ways to compel consumers to interact with your brand in a way that they become like free media” by actively promoting the brand for you. If his team worked on the old Bernbach model, Butler adds, they would never have created something like those cool MINI billboards that display messages to drivers by name that I described in the last chapter. The idea actually spun out of a discussion about 3-D glasses for print ads. “Someone in the interactive group said, ‘We can probably do that same thing with [radio frequency identification] technology.’” By using transmitters built into the billboards, and building RFID chips into MINI key fobs, “when a person drives by, it will recognize him and it will spit out a message just for him.” He adds with considerable understatement: “Through having those capabilities, in-house engineers, technical guys who know the technology and what’s available, we were able to create something that was really pretty cool.

The biggest undergraduate major by far in the United States is business. Twenty-two percent of all bachelor’s degrees are awarded in that field. Ten percent of all bachelor’s degrees are awarded in education.

This deeply free and public space plays a vital role in our world, equally important in our digital age as in Greco-Roman times, when they were marketplaces for goods and ideas. As common ground, squares are equitable and democratic; they have played a fundamental role in the development of free speech.

In line with the Coke and Pepsi “challenges,” it turned out that the brain activation of the participants was different depending on whether the name of the drink was revealed or not. This is what happened: Whenever a person received a squirt of Coke or Pepsi, the center of the brain associated with strong feelings of emotional connection—called the ventromedial prefrontal cortex, VMPFC—was stimulated. But when the participants knew they were going to get a squirt of Coke, something additional happened. This time, the frontal area of the brain—the dorsolateral aspect of the prefrontal cortex, DLPFC, an area involved in higher human brain functions like working memory, associations, and higher-order cognitions and ideas—was also activated. It happened with Pepsi—but even more so with Coke (and, naturally, the response was stronger in people who had a stronger preference for Coke). The reaction of the brain to the basic hedonic value of the drinks (essentially sugar) turned out to be similar for the two drinks. But the advantage of Coke over Pepsi was due to Cokes's brand—which activated the higher-order brain mechanisms. These associations, then, and not the chemical properties of the drink, gave Coke an advantage in the marketplace.

Recently we have seen a level of public protest unlike anything we have witnessed in decades. Dissent is about marching, and making one’s voice heard in the streets and at the ballot box. But at the same time, there are strong voices calling this dissent unpatriotic and dangerous. We cannot let the forces of suppression win. America works best when new thoughts can emerge to compete, and thrive, in a marketplace of ideas. It’s a testimony to the wisdom of those who founded our republic and to the courage of all the dissenters who have come forward ever since.

the ability to move from idea and invention to technologies and innovation and finally into the marketplace. This is not something that necessarily happens fast—energy is not software. After all, the lithium battery was invented in the middle 1970s but took more than three decades before beginning to power cars on the road. The modern solar photovoltaics and wind industries began in the early 1970s but did not begin to attain scale until after 2010. Yet the pace of innovation is accelerating, as is the focus, owing in part to the climate agenda and government support, in part to decisions by investors, in the part to the collaboration of different kinds of companies and innovators, and in part to the convergence of technologies and capabilities—from digital to new materials to artificial intelligence and machine learning to business models and more.

diversity of opinion balanced with the need to make and implement decisions. Chronic indecision is not only inefficient and counterproductive, but it is deeply corrosive to morale. Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility. People committing honest mistakes deserve second chances, and judging people too harshly generates fear and anxiety, which discourage communication and innovation. Nothing is worse to an organization than a culture of fear. Thoughtfulness. Thoughtfulness is one of the most underrated elements of good leadership. It is the process of gaining knowledge, so an opinion rendered or decision made is more credible and more likely to be correct. It’s simply about taking the time to develop informed opinions. Authenticity. Be genuine. Be honest. Don’t fake anything. Truth and authenticity breed respect and trust.

GREED “Fame” is bestowed by each upon the other with nauseating flattery And the lust for money forces its way without mercy Academics sing their own praises without blushing Everyone is obsessed with their own upward mobility When people are blinded by their lust for more And flaunt their repulsive wealth in public Greed spreads through the world unchecked— And in this marketplace the cheapest ideas have the loudest reverberations

the system is needed to make hybrid organizations work, and while people will strive to find something simpler, the reality is that it doesn’t exist. A strictly functional organization, which is clear conceptually, tends to remove engineering and manufacturing (or the equivalent groups in your firm) from the marketplace, leaving them with no idea of what the customers want. A highly mission-oriented organization, in turn, may have definite crisp reporting relationships and clear and unambiguous objectives at all times. However, the fragmented state of affairs that results causes inefficiency and poor overall performance.

Optimism. One of the most important qualities of a good leader is optimism, a pragmatic enthusiasm for what can be achieved. Even in the face of difficult choices and less than ideal outcomes, an optimistic leader does not yield to pessimism. Simply put, people are not motivated or energized by pessimists. Courage. The foundation of risk-taking is courage, and in ever-changing, disrupted businesses, risk-taking is essential, innovation is vital, and true innovation occurs only when people have courage. This is true of acquisitions, investments, and capital allocations, and it particularly applies to creative decisions. Fear of failure destroys creativity. Focus. Allocating time, energy, and resources to the strategies, problems, and projects that are of highest importance and value is extremely important, and it’s imperative to communicate your priorities clearly and often. Decisiveness. All decisions, no matter how difficult, can and should be made in a timely way. Leaders must encourage a diversity of opinion balanced with the need to make and implement decisions. Chronic indecision is not only inefficient and counterproductive, but it is deeply corrosive to morale. Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility.

Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness.

Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility

What we need is a new kind of environmentalism, defined not by saying no but by saying yes. I call this new era the “era of convergence”—defined by the coming together of two of the most powerful forces in the country today: the environmental movement and the free enterprise system. Only by embracing the tools of the marketplace will we be able to mobilize the capital we need to protect the huge landscapes that are at risk.

Optimism. One of the most important qualities of a good leader is optimism, a pragmatic enthusiasm for what can be achieved. Even in the face of difficult choices and less than ideal outcomes, an optimistic leader does not yield to pessimism. Simply put, people are not motivated or energized by pessimists. Courage. The foundation of risk-taking is courage, and in ever-changing, disrupted businesses, risk-taking is essential, innovation is vital, and true innovation occurs only when people have courage. This is true of acquisitions, investments, and capital allocations, and it particularly applies to creative decisions. Fear of failure destroys creativity. Focus. Allocating time, energy, and resources to the strategies, problems, and projects that are of highest importance and value is extremely important, and it’s imperative to communicate your priorities clearly and often. Decisiveness. All decisions, no matter how difficult, can and should be made in a timely way. Leaders must encourage a diversity of opinion balanced with the need to make and implement decisions. Chronic indecision is not only inefficient and counterproductive, but it is deeply corrosive to morale. Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility. People committing honest mistakes deserve second chances, and judging people too harshly generates fear and anxiety, which discourage communication and innovation. Nothing is worse to an organization than a culture of fear. Thoughtfulness. Thoughtfulness is one of the most underrated elements of good leadership. It is the process of gaining knowledge, so an opinion rendered or decision made is more credible and more likely to be correct. It’s simply about taking the time to develop informed opinions. Authenticity. Be genuine. Be honest. Don’t fake anything. Truth and authenticity breed respect and trust. The Relentless Pursuit of Perfection. This doesn’t mean perfectionism at all costs, but it does mean a refusal to accept mediocrity or make excuses for something being “good enough.” If you believe that something can be made better, put in the effort to do it. If you’re in the business of making things, be in the business of making things great. Integrity. Nothing is more important than the quality and integrity of an organization’s people and its product. A company’s success depends on setting high ethical standards for all things, big and small. Another way of saying this is: The way you do anything is the way you do everything.

In his book The Territories of Science and Religion, the scholar Peter Harrison examines the origins of the idea that science and religion must be diametrically opposed. He points to the thirteenth century religious figure Thomas Aquinas, speculating: 'Aquinas...may have said something like this. Science is an intellectual habit; religion, like the other virtues, is a moral habit.' This position feels lost to me in the way we talk about religion in the marketplace of ideas now. Somehow, the idea that God created the world became more important than our connection to God, and then it became important to discredit God. And in intellectual circles, God became stupid, and science became smart, and the being stupid and smart did not go together.

It is important to make the case for centrism in a positive and persuasive way, not as a compromise with some pure vision of left or right-wing extreme truth, but as an independently standing political position. And that’s why it’s equally important to make the case against extremism on both the left and the right, not as matter-of-degree, but rather as independent dangers to be combatted in the marketplace of ideas.

Democracy, [Adam] Michnik explained, 'is neither black nor red. Democracy is gray. It is established only with difficulty, and its quality and flavor can be recognized best when it loses under the pressure of advancing red or black radical ideas. Democracy is not infallible because in all debates all are equal. That is why it lends itself to manipulation, and may be helpless against corruption. That is why, frequently, it chooses banality over excellence, shrewdness over nobility, empty promise over true competence. Democracy is a continuous articulation of particular interests, a diligent search for compromise among them, a marketplace of emotions, hatreds, and hopes; it is eternal imperfection, a mixture of sinfulness, saintliness, and monkey business.

This is the compromise, the truce, distilled: Leave us alone in the competitive marketplace, and we will tend to you after the winnings are won. The money will be spent more wisely on you than it would be by you. You will have your chance to enjoy our wealth, in the way we think you should enjoy it. Here lay the almost constitutional principles that one day would govern MarketWorld giving: the idea that after-the-fact benevolence justifies anything-goes capitalism; that callousness and injustice in the cutthroat souk are excused by later philanthropy; that giving should not only help the underdogs but also, and more important, serve to keep them out of the top dogs’ hair—and, above all, that generosity is a substitute for and a means of avoiding the necessity of a more just and equitable system and a fairer distribution of power.

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

The morning wore on. And then the afternoon, and so far the only real danger had been from boredom. Romeo must have been feeling the same, because he started reciting poetry to himself—not out loud, but saying it in his head, and Paris couldn’t help hearing it. Pale flowers like snow have covered the ground, said Romeo in Mahyanai, and waited. It was a very pointed silence. He didn’t need a word or a look to let Paris know that he was waiting for a response. You know what comes next, said Romeo. No, I don’t, said Paris. Except he did. He could hear the next line in the back of his mind: The year has turned to spring, but the ground is still cold. If he just opened his mouth, the words would flow out in perfect, unaccented Mahyanai. Yes, you do, said Romeo, sounding gleeful. Because even though Paris had trained for years, somehow Romeo was able to slip past his walls and speak in his head. Is there a point to this? Paris demanded. To pass the time, said Romeo. Do you Catresou never play at turning phrases? I have no idea what that means, said Paris, craning his neck to examine a new clump of people forcing their way into the marketplace. It’s a game. One of us says a line from a poem, the other says the next. Back and forth. Sounds like a game for girls, said Paris. Juliet liked it, Romeo said agreeably. Juliet liked you, said Paris. I don’t

Lyotard addresses... in Postmodern Fables... [that] ideas of difference, alterity and multiculturalism have become nothing more than streams of cultural capital, streams which themselves fashion, and are fashioned by, the demands of the global market. Hence, the following irony: 'What cultural capitalism has found is the marketplace of singularities'. The result of this discovery, which even reduces the 'postmodern' celebration of difference or otherness to a marketable strategy, is that ideas are stripped of their intrinsic value (value-rationality) and are judged by their value as commodities. This leads to the production of thought that is itself devoid of difference, for streams of cultural capital 'must all go in the right direction' and 'must converge'. Global capitalism, while appearing to affirm the potentiality of cultural differentiation, in fact subordinates difference and alterity to an instrumental logic of exchange, performance and control.

If we conceive of free speech as promoting the search for truth—as the metaphor of “the marketplace of ideas” suggests—we should be troubled whether that search is hindered by public officials or private citizens. The same is true of democratic justifications for free speech. If the point of free speech is to facilitate the open debate that is essential for self-rule, any measure that impairs that debate should give us pause, regardless of its source.

The social fabric is based on the idea that effort leads to reward. But very often, government rewards people who have not put in the effort. It does this with good intentions (the old welfare programs that discouraged work) and it does it with venal intentions (lobbyists secure earmarks, tax breaks, and subsidies so their companies can secure revenue without having to earn it in the marketplace). These programs weaken social trust and public confidence. By separating effort from reward, they pollute the atmosphere. They send the message that the system is rigged and society is corrupt.

One of the masters of trendspotting is Rohit Bhargava, author of Non-Obvious. He curates the biggest trends each year and packages them up into a book. Then he explains how people and businesses can take advantage of these trends to improve their position in the marketplace. Thinking deliberately about trends is a secret sauce for most successful hustlers, because it creates an unfair advantage. When Evan Spiegel built Snapchat, he was capitalizing on a trend. He saw people using Facebook and their phones to share photos, but noticed they felt inhibited by the fact that the images were either permanent, or public. By reversing those two elements―making image-sharing ephemeral and private, he solved a big problem. Snapchat exploded across the younger demographics and quickly became a multibillion-dollar business. Another example is Kik, a popular messaging app. When Kik launched, plenty of messaging services already existed. In fact, the ultimate messaging services seemed to be the ones already  built into everyone's phones. Apple had a messaging app, and so did Android. So, why reinvent the wheel? Ted Livingston, the founder of Kik, had other ideas. Why? Because he had identified a trend. Consumers were clearly upset with the built-in messaging services. First, the telecom companies were charging per message sent and received, which was a horrible experience. It felt like classic, capitalistic highway robbery. Second―and this was a big problem for teens: You could only exchange messages by giving out your phone number. Livingston noticed that teens wanted to chat with other people they met online, but had no safe way of doing that without giving out their number. So he created Kik, which allows people to create a username instead. Kiksters can then share their username to start chatting, while keeping their digits private. But even better, messaging is unlimited, and completely free. By examining the trends happening in the messaging market, Livingston was able to build a product that rivaled the multi-billion dollar incumbents. Now his company is valued at over a billion.