Mega City Quotes

In an antique city-state, or a modern municipality, shame is the penalty for the violation of ethics—making things more symmetric. Banishment and exile, or, worse, ostracism were severe penalties—people did not move around voluntarily and considered uprooting a horrible calamity. In larger organisms like the mega holy nation-state, with a smaller role for face-to-face encounters, and social roots, shame ceases to fulfill its duty of disciplinarian.

From the town on the edge of obscurity with a post office and general store to the city with the mega malls and towering skyscrapers that scream of American Genericality, there is use for a dead cheerleader, a werewolf carrying business cards and a vampire fishing off a rickety pier.

The fear is strong in citizens of the Planetary Council, a population that is scattered throughout the earth in various self-sufficient Mega Cities like this one. The young woman takes a quick peek down at her hand. The black ball holding the valuable data is so inconspicuous, but so blatantly dangerous. It is the information she needs to get her family out of the Point. The day of escape is coming.

The pitter patter of the rain raps against the jungle rock. No thunder, just a soft drizzle. Elena gazes out from her hood into the Mega City ruins, lost and forgotten, reclaimed by overgrowing foliage. Leaves battered by raindrops rustle around her. Soon I will have to go without him, she thinks. Hidden eyes seem to watch her, then she remembers her brother’s words: Never hunt alone, especially at night.

Never been here before. It's like something on the top floor of a luxury high-rise casino in Atlantic City, where they put semi-retarded adults from South Philly after they've blundered into the mega jackpot" Hiro Protagonist - Snow Crash

Our Dome is the bottom of the barrel in the Mega City," Asterion said. "The Deep, it's beneath the bottom. Patrols don't even come down yonder no more. This here is where the forgotten live." "That's pretty deep from a guy that talks as funny as you do." I said quietly. "It's not polite to make fun of a man's drawl," he said. I nodded. "You've told me that before too," I said. I still got no idea what 'drawl' even means and have never heard anyone else say it. I'm thinking you made it up." Asterion shook his head. "Y'all never heard of Texas either," he said. "Goes to show what you know." I grinned. "That sounds made up too." He shook his head in disgust. "Don't make no different anyhow," he said, as much to himself as to me. "They say half of it is underwater now anyway.

But let it be clear that I consider human cities as a fully natural phenomenon, on a par with the mega-structures that other ecosystem engineers build for their societies—the only difference being that whereas ants, termites, corals, and beavers have been maintaining their roles at a stably modest level for millions of years, the scale of human ecosystem engineering has grown by several orders of magnitude over just a few thousand years.

In 35 years, 50 percent of our population will live in our cities. Most other countries will be in a similar situation. We need to start preparing now to ensure everyone has the opportunity to live meaningful lives, and our cities are places that will allow that to happen.

They are also difficult to reconcile with archaeological evidence of how cities actually began in many parts of the world: as civic experiments on a grand scale, which frequently lacked the expected features of administrative hierarchy and authoritarian rule. We do not possess an adequate terminology for these early cities. To call them ‘egalitarian’, as we’ve seen, could mean quite a number of different things. It might imply an urban parliament and co-ordinated projects of social housing, as with some pre-Columbian centres in the Americas; or the self-organizing of autonomous households into neighbourhoods and citizens’ assemblies, as with prehistoric mega-sites north of the Black Sea; or, perhaps, the introduction of some explicit notion of equality based on principles of uniformity and sameness, as in Uruk-period Mesopotamia. None of this variability is surprising once we recall what preceded cities in each region. That was not, in fact, rudimentary or isolated groups, but far-flung networks of societies, spanning diverse ecologies, with people, plants, animals, drugs, objects of value, songs and ideas moving between them in endlessly intricate ways. While the individual units were demographically small, especially at certain times of year, they were typically organized into loose coalitions or confederacies. At the very least, these were simply the logical outcome of our first freedom: to move away from one’s home, knowing one will be received and cared for, even valued, in some distant place. At most they were examples of ‘amphictyony’, in which some kind of formal organization was put in charge of the care and maintenance of sacred places. It seems that Marcel Mauss had a point when he argued that we should reserve the term ‘civilization’ for great hospitality zones such as these. Of course, we are used to thinking of ‘civilization’ as something that originates in cities – but, armed with new knowledge, it seems more realistic to put things the other way round and to imagine the first cities as one of those great regional confederacies, compressed into a small space.

Never been here before. It's like something on the top floor of a luxury high-rise casino in Atlantic City, where they put semi-retarded adults from South Philly after they've blundered into the mega-jackpot. It's got everything that a dimwitted pathological gambler would identify with luxury: gold-plated fixtures, lots of injection-molded pseudomarble, velvet drapes, and a butler.

Even today, scholars in this field claim, our brains and minds are adapted to a life of hunting and gathering. Our eating habits, our conflicts and our sexuality are all the result of the way our hunter-gatherer minds interact with our current post-industrial environment, with its mega-cities, aeroplanes, telephones and computers. This environment gives us more material resources and longer lives than those enjoyed by any previous generation, but it often makes us feel alienated, depressed and pressured. To understand why, evolutionary psychologists argue, we need to delve into the hunter-gatherer world that shaped us, the world that we subconsciously still inhabit

Even today, scholars in this field claim, our brains and minds are adapted to a life of hunting and gathering. Our eating habits, our conflicts and our sexuality are all the result of the way our hunter-gatherer minds interact with our current post-industrial environment, with its mega-cities, aeroplanes, telephones and computers. This environment gives us more material resources and longer lives than those enjoyed by any previous generation, but it often makes us feel alienated, depressed and pressured. To understand why, evolutionary psychologists argue, we need to delve into the hunter-gatherer world that shaped us, the world that we subconsciously still inhabit.

The other half, Lost Tokyo-1, has not been located yet, although presumably it exists out there somewhere in the universe, a mega-demi-city of eighty-five million people, a city fractured, cracker in half, torn, ripped not cleanly, but shredded, ragged, ripped along living rome, plans, meetings, dates, conjugal beds in prisons, family dinner tables, secrets being whispered into ears, couples holding hands, separated in an instant without warning or explanation, leaving two halves, bewildered, speaking Japanese to instant neighbours from the other side of the world, unable to understand what has happened, or if things will ever go back to the way they were, hoping its other half might someday find its way back.

Understanding Metro's history may illuminate today's debates. To conservatives who decry Metro's expense--around $10 billion in nominal dollars--this book serves as a reminder that Metro was never intended to be the cheapest solution to any problem, and that it is the product of an age that did not always regard cheapness as an essential attribute of good government. To those who celebrate automobile commuting as the rational choice of free Americans, it replies that some Americans have made other choices, based on their understanding that building great cities is more important than minimizing average commuting time. This book may also answer radicals who believe that public funds should primarily--or exclusively--serve the poor, which in the context of transportation means providing bus and rail transit for the carless while leaving the middle class to drive. It suggests that Metro has done more for inner-city African Americans than is generally understood. And to those hostile to public mega-projects as a matter of principle, it responds that it may take a mega-project to kill a mega-project. Had activists merely opposed freeways, they might as well have been dismissed as cranks by politicians and technical experts alike. By championing rapid transit as an equally bold alternative, they won allies, and, ultimately, victory. Most important, this book recalls the belief of Great Society liberals that public investments should serve all classes and all races, rather than functioning as a last resort. These liberals believed, with Abraham Lincoln, that 'the legitimate object of government is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves--in their separate, and individual capacities.' This approach justifies the government's role in rail not as a means of distributing wealth, but as an agent for purchasing rapid transit--a good that people collectively want but cannot collectively buy through a market.

Our eating habits, our conflicts and our sexuality are all the result of the way our hunter-gatherer minds interact with our current post-industrial environment, with its mega-cities, aeroplanes, telephones and computers.

How do we make sense of what we measure? Blogger Cory Doctorow describes the growing flood of data as a “relentless march from kilo to mega to giga to tera to peta to exa to zetta to yotta.” To be of use to science, the data must be correlated, calibrated, synchronized, and updated.

The derelict station, like most of the old downtown section, was fixed in a rigor mortis of past usefulness; shapes flitted among the shadows here and there but it couldn't be said the place was inhabited. The impression that people no longer wanted to live in this part of town was reinforced by the new tall buildings to the east: orthogonal Venusian World's Fair constructions, a giant mega-globe and the expensive hotels thrown up to host a transient population. A freeway loop on stilts cut across the city like the dreadful scar from a dangerous necessary operation. Knoxville had recently undergone some major surgery; its vital organs had been replaced by artificial replicas. It had been transformed into a Conference Centre, one of those places that depends for its prosperity on cartel-constructed hotels that guarantee a standard minimum-quality accommodation for businessmen siphoning off the wealth of other richer cities. Where local industry had declined the franchise commodity and service companies had moved in: Hilton, McDonald's, Texaco. If you had ever wondered how it was you could cross the United States without ever encountering the family hotel, the home-made hamburger or locally-brewed beer, in Knoxville, Tennessee, you can see the reason with your own eyes: the miracle of capitalism regenerating itself on its own corpse.

Today when we speak with concern about our little languages—more as relics than as living systems that could challenge our smooth-running world, just as we wish the tigers tamely alive but far away on their reserves, not prowling our city streets—the name of the game is inclusion. Large numbers of people outside the system are a threat to order. So we fantasize about the poor keeping our little languages warm for us, on their ‘tiger reserves’, and we sustain the illusion that we have not changed, while the mega-system pushes everyone, even these poor people, towards connectivity in English.

We don’t think there’s anything wrong with mega or micro, video or cyber, gathered or scattered, house or weekend church. Each of those experiences is fine for those who want what is being delivered. In other words, if someone leads or partakes in any form of church and genuinely feels it is driving them naturally toward the life and mission of God, then for them, that is good news. But for many, it is not, and other options need to be offered. For us, in the brave city camp, we have come to call teaching and gathering settings “tables,” just like every other “table” in the ecosystem. (More on this later.) Teaching and gathering are important concepts and practices, but no more important than any other aspect of life.

…humanity’s emergence from a second hunter-gatherer stage following the discovery of the Time Capsule failed to disengage the masses from the desire for close community, leading to the creation of mega-cities with wide swaths of sparsely populated regions between… Leaving major metropolitan areas for any reason other than rapid rail transit to other metropolises or major corporate settings has become an accepted sign of incompetence… A History of the Western Alliance,

My first therapist was a psychiatric resident assigned to me by University Health Services when I was a third-year law student. I was looking for help dealing with a breakup that at the time felt tragic but that now seems like that moment when you look up from your phone just in time to avoid being plowed down by a city bus.

These mega-churches are springing up all over the country—especially in the suburbs of large cities. And they all follow the same formula: A charismatic, self-anointed pastor starts a church by holding services in a home, then in a school. He targets the young professionals, who make good salaries—although the poorer folks are welcome too, as long as they’re willing to pay their fair share. When there are enough members, the pastor proposes buying land, then buildings, then more buildings, asking the people to give sacrificially to do God’s work. The pastor uses outrageous gimmicks in the worship services to create a massive word-of-mouth campaign for the church. Everybody’s excited about going to the big show on Sundays. For the children and youth, church is like going to a theme park. And what kid wouldn’t want to do that? A local TV ministry is added. Then it goes national. Then global. Services are streamed live to the internet. A satellite campus is opened, then another, and so on. Ministries are established in foreign countries. But whose church is it? The pastor’s. Whose ministry is it? The pastor’s. What is everything built on? The pastor. It is his church. His ministry. His empire. -- Hal, the mega-church blogger

the investment pullback came after Portland leaders determined the mega-retailer is “not a socially responsible company.” Portland had about $36 million invested in Walmart, or about 2.9 percent of the city’s investment portfolio. The city announced Thursday that it would be free of all remaining holdings by 2016. The move was preceded by Portland’s adoption of socially responsible investment protocol in October 2013. Portland Commissioner Steve Novick has advocated ending involvement with Walmart based on the retailer’s “controversial business and labor practices,

The past 200 years, during which ever increasing numbers of Sapiens have obtained their daily bread as urban labourers and office workers, and the preceding 10,000 years, during which most Sapiens lived as farmers and herders, are the blink of an eye compared to the tens of thousands of years during which our ancestors hunted and gathered. The flourishing field of evolutionary psychology argues that many of our present-day social and psychological characteristics were shaped during this long pre-agricultural era. Even today, scholars in this field claim, our brains and minds are adapted to a life of hunting and gathering. Our eating habits, our conflicts and our sexuality are all the result of the way our hunter-gatherer minds interact with our current post-industrial environment, with its mega-cities, aeroplanes, telephones and computers. This environment gives us more material resources and longer lives than those enjoyed by any previous generation, but it often makes us feel alienated, depressed and pressured. To understand why, evolutionary psychologists argue, we need to delve into the hunter-gatherer world that shaped us, the world that we subconsciously still inhabit.

That is precisely what has me concerned. This barrage will unquestionably destroy at least a portion of the perimeter fence. Any zombies that survive this offensive will be free to roam the streets." "They might even dig up more graves with those bombs, who knows?" "Stop it, guys. You're worrying about nothing. The government knows what they're doing," Misty said. I wanted to ask if she was talking about the same government that left three kids to fend for themselves in a city full of the living dead, but thought better of it.

The concept shares elements with the Seasteading movement, a libertarian group of mega-rich preppers intent on building independent floating cities on the high seas. The Seasteading Institute was founded in San Francisco in 2008 by anarcho-capitalist (and Google software engineer) Patri Friedman, with funding from PayPal billionaire Peter Thiel, to ‘establish permanent, autonomous ocean communities to enable experimentation and innovation with diverse social, political, and legal systems’. Some of the ideas they plan to use include harvesting calcium carbonate from seawater to create 3D-printed ‘artificial coral’ cities of upside-down skyscrapers – ‘seascrapers’ – powered by oceanic geothermal energy. Some of this energy will be used to draw nutrients from deeper waters to the surface to grow seaweeds in farms worked on by ‘the poorest billion people on earth’, welcomed because ‘floating societies will require refugees to survive economically’. These floating utopias will ‘liberate humanity from politicians’ while solving the planet’s big problems, it is claimed. For the more sceptical among us, this smells dystopian, rather.

There is now a Shia minister of state, president of Saudi Aramco and chairman of the Crown Prince’s mega-project NEOM, an ambitious and yet unproven concept for an entirely new futuristic city to be built near the border with Jordan.

Yet climate migration is a peculiar kind of forced migration, as we ourselves are doing the forcing. The cost in both hard dollars and human suffering is much higher than we should be willing to pay. With a population of 38 million, Tokyo is the largest mega-city on Earth. Consider what it would cost to relocate fifteen Tokyos. Now consider that this is an entirely voluntary expense.

Gulberg greens are a great venture started by IBECHS. It is situated in the central location of the twin cities making it a goldmine for the aspiring investors. There are two main roads that conjoin at Gulberg greens including Airport road and G.T road. Pakistan’s first of its class business mega centers are located in Gulberg greens. It is a well-developed area and present on an ideal location in the heart of the twin cities. Gulberg’s commercial mega-developments are built considering the professional needs of Pakistan’s trade and business community. It has four main commercial areas: (1)Civic center (2)Business Park (3)Business Square (4)Blue Area (5)D-Markaz

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