New Technologies Quotes

You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.

I've come up with a set of rules that describe our reactions to technologies: 1. Anything that is in the world when you’re born is normal and ordinary and is just a natural part of the way the world works. 2. Anything that's invented between when you’re fifteen and thirty-five is new and exciting and revolutionary and you can probably get a career in it. 3. Anything invented after you're thirty-five is against the natural order of things.

The paradox of our time in history is that we have taller buildings but shorter tempers, wider Freeways, but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness. We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom. We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often. We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things. We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less. These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete... Remember, to spend some time with your loved ones, because they are not going to be around forever. Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side. Remember, to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent. Remember, to say, "I love you" to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you. Remember to hold hands and cherish the moment for someday that person might not be there again. Give time to love, give time to speak! And give time to share the precious thoughts in your mind.

I suppose it’s not a social norm, and not a manly thing to do — to feel, discuss feelings. So that’s what I’m giving the finger to. Social norms and stuff…what good are social norms, really? I think all they do is project a limited and harmful image of people. It thus impedes a broader social acceptance of what someone, or a group of people, might actually be like.

We’re so caught up in our everyday lives that events of the past, like ancient stars that have burned out, are no longer in orbit around our minds. There are just too many things we have to think about every day, too many new things we have to learn. New styles, new information, new technology, new terminology … But still, no matter how much time passes, no matter what takes place in the interim, there are some things we can never assign to oblivion, memories we can never rub away. They remain with us forever, like a touchstone.

Let’s get to know each other. My name’s William, William More, but you can call me Willy. I’m an engineer-chemist who graduated from MIT. So . . . but you’re all alike to me . . . of course, you would be . . . you’re robots. And all your names are that sort of, um . . . codes, technical numbers . . . I need some marker where I can pick you out. Well, well, to you I’ll call . . .,” and Willy pondered for a moment, “Gumball, yes, Gumball! Do you mind?” “No, sir, actually no,” CSE-TR-03 said, agreeing with its new given name. “Ah, that’s wonderful. And then you’re Darwin,” Willy said, accosting the second robot. “Look what a nice name—Darwin! What do you say, eh?” “What can I say, sir? I like it,” CSE-TR-02 agreed too. “Yes, a human name with a past . . . You and Gumball . . . are from the same family, the Methanesons!” “It turns out thus, sir,” Darwin confirmed its family belonging. “And you’re like Larry. You’re Larry. Do you know that?” More addressed the next robot in line. “Yes, sir, just now I learned that,” the third robot said, accepted its name as well.

We were keeping our eye on 1984. When the year came and the prophecy didn't, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares. But we had forgotten that alongside Orwell's dark vision, there was another - slightly older, slightly less well known, equally chilling: Aldous Huxley's Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley's vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think. What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that what we desire will ruin us. This book is about the possibility that Huxley, not Orwell, was right.

The book itself is a curious artifact, not showy in its technology but complex and extremely efficient: a really neat little device, compact, often very pleasant to look at and handle, that can last decades, even centuries. It doesn't have to be plugged in, activated, or performed by a machine; all it needs is light, a human eye, and a human mind. It is not one of a kind, and it is not ephemeral. It lasts. It is reliable. If a book told you something when you were fifteen, it will tell it to you again when you're fifty, though you may understand it so differently that it seems you're reading a whole new book." (Staying Awake: Notes on the alleged decline of reading, Harper's Magazine, February 2008)

Wisdom demands a new orientation of science and technology toward the organic, the gentle, the elegant and beautiful.

New technology, on Earth, just means something you will laugh at in five years. Value the stuff you won’t laugh at in five years. Like love. Or a good poem. Or a song. Or the sky.

Economic institutions shape economic incentives: the incentives to become educated, to save and invest, to innovate and adopt new technologies, and so on. It is the political process that determines what economic institutions people live under, and it is the political institutions that determine how this process works.

That's something that tends to happen with new technologies generally: The most interesting applications turn up on a battlefield, or in a gallery.

We are losing our common vocabulary, built over thousands of years to help and delight and instruct us, for the sake of what we take to be the new technology's virtues.

[novan]: bassists are very good with their fingers [novan]: and some of us sing backup vocals, so that means we're good with our mouths too... (~ IM chat with Novan Chang, 18, bassist)

In a world of scarce resources, globalization without new technology is unsustainable.

I think the biggest innovations of the twenty-first century will be the intersection of biology and technology. A new era is beginning, just like the digital one was when I was his age.

This society eliminates geographical distance only to produce a new internal separation.

What will new AI technologies make so cheap? Prediction. Therefore, as economics tells us, not only are we going to start using a lot more prediction, but we are going to see it emerge in surprising new places.

Our inventions are wont to be pretty toys, which distract our attention from serious things. They are but improved means to an unimproved end, an end which it was already but too easy to arrive at; as railroads lead to Boston or New York. We are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate.

But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world – wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools. We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.

Science is the only news. When you scan a news portal or magazine, all the human interest stuff is the same old he-said-she-said, the politics and economics the same cyclical dramas, the fashions a pathetic illusion of newness; even the technology is predictable if you know the science behind it. Human nature doesn't change much; science does, and the change accrues, altering the world irreversibly

Never presume to know a person based on the one dimensional window of the internet. A soul can’t be defined by critics, enemies or broken ties with family or friends. Neither can it be explained by posts or blogs that lack facial expressions, tone or insight into the person’s personality and intent. Until people “get that”, we will forever be a society that thinks Beautiful Mind was a spy movie and every stranger is really a friend on Facebook.

Modern technology has become a total phenomenon for civilization, the defining force of a new social order in which efficiency is no longer an option but a necessity imposed on all human activity.

We have too much technological progress, life is too hectic, and our society has only one goal: to invent still more technological marvels to make life even easier and better. The craving for every new scientific discovery breeds a hunger for greater comfort and the constant struggle to achieve it. All that kills the soul, kills compassion, understanding, nobility. It leaves no time for caring what happens to other people, least of all criminals. Even the officials in Venezuela's remote areas are better for they're also concerned with public peace. It gives them many headaches, but they seem to believe that bringing about a man's salvation is worth the effort. I find that magnificent.

Economic growth and technological change are accompanied by what the great economist Joseph Schumpeter called creative destruction. They replace the old with the new. New sectors attract resources away from old ones. New firms take business away from established ones. New technologies make existing skills and machines obsolete.

History is not just the evolution of technology; it is the evolution of thought.

Now, under the neoliberal regime of auto-exploitation, people are turning their aggression against themselves. This auto-aggressivity means that the exploited are not inclined to revolution so much as depression

You know what your trouble is? You're the kind who always reads the handbook. Anything people build, any kind of technology, it's going to have some specific purpose. It's for doing something that somebody already understands. But if it's new technology, it'll open areas nobody's ever thought of before. You read the manual, man, and you won't play around with it, not the same way. And you get all funny when somebody else uses it to do something you never thought of.

Digital minimalists see new technologies as tools to be used to support things they deeply value—not as sources of value themselves. They don’t accept the idea that offering some small benefit is justification for allowing an attention-gobbling service into their lives, and are instead interested in applying new technology in highly selective and intentional ways that yield big wins. Just as important: they’re comfortable missing out on everything else.

For the first time in architectural history, we're approaching the resolution and complexity of the natural world by creating new technologies that will ultimately enable us to design a beam as if it were a branch or an HVAC and waste removal system as if it were a photosynthetic GI tract engineered to convert carbon into biofuel.

Neoliberalism makes citizens into consumers. The freedom of the citizen yields to the passivity of the consumer. As consumers, today’s voters have no real interest in politics –in actively shaping the community. They possess neither the will nor the ability to participate in communal, political action. They react only passively to politics: grumbling and complaining, as consumers do about a commodity or service they do not like. Politicians and parties follow this logic of consumption too. They have to ‘deliver’. In the process, they become nothing more than suppliers; their task is to satisfy voters who are consumers or customers.

Witchcraft had once been widely used before cursed by the society. I see today the society presumes technology will have a different treatment.

Disruptive technologies typically enable new markets to emerge.

It is a world completely rotten with wealth, power, senility, indifference, puritanism and mental hygiene, poverty and waste, technological futility and aimless violence, and yet I cannot help but feel it has about it something of the dawning of the universe. Perhaps because the entire world continues to dream of New York, even as New York dominates and exploits it.

At the very moment that humans discovered the scale of the universe and found that their most unconstrained fancies were in fact dwarfed by the true dimensions of even the Milky Way Galaxy, they took steps that ensured that their descendants would be unable to see the stars at all. For a million years humans had grown up with a personal daily knowledge of the vault of heaven. In the last few thousand years they began building and emigrating to the cities. In the last few decades, a major fraction of the human population has abandoned a rustic way of life. As technology developed and the cities were polluted, the nights became starless. New generations grew to maturity wholly ignorant of the sky that had transfixed their ancestors and that had stimulated the modern age of science and technology. Without even noticing, just as astronomy entered a golden age most people cut themselves off from the sky, a cosmic isolationism that ended only with the dawn of space exploration.

Our advanced technological society is rapidly making objects of us and subtly programming us into conformity to the logic of its system to the degree that this happens, we are also becoming submerged in a new "Culture of Silence".

They made you how they need you. They built you with all they know, and love—and so they can’t see what you’re not: all the gaps you feel leave you vulnerable. All the new possibilities only imagined by your generation, and nonexistent to theirs. They have done their best, with the technology they had to hand at the time—but now it’s up to you, small, brave future, to do your best with what you have.

Many people object to “wasting money in space” yet have no idea how much is actually spent on space exploration. The CSA’s budget, for instance, is less than the amount Canadians spend on Halloween candy every year, and most of it goes toward things like developing telecommunications satellites and radar systems to provide data for weather and air quality forecasts, environmental monitoring and climate change studies. Similarly, NASA’s budget is not spent in space but right here on Earth, where it’s invested in American businesses and universities, and where it also pays dividends, creating new jobs, new technologies and even whole new industries.

By giving us control, our new technologies tend to enhance existing idols in our lives. Instead of becoming more like Christ through the forming and shaping influence of the church community, we form, and shape, and personalize our community to make it more like us. We take control of things that are not ours to control. Could it be that our desire for control is short-circuiting the process of change and transformation God wants us to experience through the mess of real world, flesh and blood, face-to-face relationships?

What Huxley teaches is that in the age of advanced technology, spiritual devastation is more likely to come from an enemy with a smiling face than from one whose countenance exudes suspicion and hate. In the Huxleyan prophecy, Big Brother does not watch us, by his choice. We watch him, by ours. There is no need for wardens or gates or Ministries of Truth. When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; a culture-death is a clear possibility.

The only way to gain power in a world that is moving too fast is to learn to slow down. And the only way to spread one’s influence wide to learn how to go deep. The world we want for ourselves and our children will not emerge from electronic speed but rather from a spiritual stillness that takes root in our souls. Then, and only then, will we create a world that reflects the heart instead of shattering it.

In our modern age, cell phone technology permits us to record the constant brutality that occurs all around us; we experience not an uptick in violence but a new kind of witnessing.

I long ago became convinced that the most reliable source for arcane and obscure and seemingly unobtainable information does not lie with the government or law enforcement agencies. Apparently neither the CIA nor the military intelligence apparatus inside the Pentagon had even a slight inkling of the Soviet Union's impending collapse, right up to the moment the Kremlin's leaders were trying to cut deals for their memoirs with New York publishers. Or, if a person really wishes a lesson in the subjective nature of official information, he can always call the IRS and ask for help with his tax forms, then call back a half hour later and ask the same questions to a different representative. So where do you go to find a researcher who is intelligent, imaginative, skilled in the use of computers, devoted to discovering the truth, and knowledgeable about science, technology, history, and literature, and who usually works for dirt and gets credit for nothing? After lunch I drove to the city library on Main and asked the reference librarian to find what she could on Junior Crudup.

But the Turing test cuts both ways. You can't tell if a machine has gotten smarter or if you've just lowered your own standards of intelligence to such a degree that the machine seems smart. If you can have a conversation with a simulated person presented by an AI program, can you tell how far you've let your sense of personhood degrade in order to make the illusion work for you? People degrade themselves in order to make machines seem smart all the time. Before the crash, bankers believed in supposedly intelligent algorithms that could calculate credit risks before making bad loans. We ask teachers to teach to standardized tests so a student will look good to an algorithm. We have repeatedly demonstrated our species' bottomless ability to lower our standards to make information technology look good. Every instance of intelligence in a machine is ambiguous. The same ambiguity that motivated dubious academic AI projects in the past has been repackaged as mass culture today. Did that search engine really know what you want, or are you playing along, lowering your standards to make it seem clever? While it's to be expected that the human perspective will be changed by encounters with profound new technologies, the exercise of treating machine intelligence as real requires people to reduce their mooring to reality.

Intuitive design is how we give the user new superpowers.

disruptive technology should be framed as a marketing challenge, not a technological one.

Serving humanity intelligently is held up as the “gold standard” of AI based systems. But, with the emergence of new technologies and AI systems with bio-metric data storage, surveillance, tracking and big data analysis, humanity and the society is facing a threat today from evilly designed AI systems in the hands of monster governments and irresponsible people. Humanity is on the verge of digital slavery.

A new, self-employed architect scientist is the one in all the world who may accelerate realization of a high-standard survival for all, as now completely practical within the scope of available technology.

We have too much technological progress, life is too hectic, and our society has only one goal: to invent still more technological marvels to make life even easier and better. The craving for every new scientific discovery breeds a hunger for greater comfort and the constant struggle to achieve it. All that kills the soul, kills compassion, understanding, nobility. It leaves no time for caring what happens to other people, least of all criminals.

A foreign language can signify a total separation. It can represent, even today, the ferocity of our ignorance. To write in a new language, to penetrate its heart, no technology helps. You can’t accelerate the process, you can’t abbreviate it. The

Technological change is neither additive nor subtractive. It is ecological. I mean “ecological” in the same sense as the word is used by environmental scientists. One significant change generates total change. If you remove the caterpillars from a given habitat, you are not left with the same environment minus caterpillars: you have a new environment, and you have reconstituted the conditions of survival; the same is true if you add caterpillars to an environment that has had none. This is how the ecology of media works as well. A new technology does not add or subtract something. It changes everything.

Like the big collaborative projects of the internet, such as Wikipedia and Firefox, like the decentralized network of websites and machines that make up the internet itself, language is a network, a web. Language is the ultimate participatory democracy. To put it in technological terms, language is humanity's most spectacular open source project.

Trying to exhaust himself, Vaughan devised an endless almanac of terrifying wounds and insane collisions: The lungs of elderly men punctured by door-handles; the chests of young women impaled on steering-columns; the cheek of handsome youths torn on the chromium latches of quarter-lights. To Vaughan, these wounds formed the key to a new sexuality, born from a perverse technology. The images of these wounds hung in the gallery of his mind, like exhibits in the museum of a slaughterhouse.

But unvented - ahh! One un-vents something; one unearths it; one digs it up, one runs it down in whatever recesses of the eternal consciousness it has gone to ground. I very much doubt if anything is really new when one works in the prehistoric medium of wool with needles. The products of science and technology may be new, and some of them are quite horrid, but knitting? In knitting there are ancient possibilities; the earth is enriched with the dust of the millions of knitters who have held wool and needles since the beginning of sheep. Seamless sweaters and one-row buttonholes; knitted hems and phoney seams - it is unthinkable that these have, in mankind's history, remained undiscovered and unknitted. One likes to believe that there is memory in the fingers; memory undeveloped, but still alive.

Then, with grave formality, he unsheathed his sword. "How old is that thing? Have you had it carbon dated?" He looked aghast, as if she’d insulted his grandmother. "Hey, no disrespecting The Sword. Besides, it’s only three or four centuries old." "Only? I would think that technology has improved since then. Why wouldn’t you get a new one?" "I’m on my way to, remember? Try to keep up, halfling.

Explain: the evolution of the heart and compassion is what is missing technically. Humans have proceeded to technological advances before without heart balance, without heart evolution. And it has been disastrous. So we are here to evolve heart first until the heart is aligned with this knowledge.

Good design is a renaissance attitude that combines technology, cognitive science, human need, and beauty to produce something that the world didn’t know it was missing.” —PAOLA ANTONELLI, curator of architecture and design, Museum of Modern Art

When it gets down to it — talking trade balances here — once we've brain-drained all our technology into other countries, once things have evened out, they're making cars in Bolivia and microwave ovens in Tadzhikistan and selling them here — once our edge in natural resources has been made irrelevant by giant Hong Kong ships and dirigibles that can ship North Dakota all the way to New Zealand for a nickel — once the Invisible Hand has taken away all those historical inequities and smeared them out into a broad global layer of what a Pakistani brickmaker would consider to be prosperity — y'know what? There's only four things we do better than anyone else: music movies microcode (software) high-speed pizza delivery

Writing: such has been my crime ever since I was a small child. To this day writing remains my crime. Now, although I am out of prison, I continue to live inside a prison of another sort, one without steel bars. For the technology of oppression and might without justice has become more advanced, and the fetters imposed on mind and body have become invisible. The most dangerous shackles are the invisible ones, because they deceive people into believing they are free. This delusion is the new prison that people inhabit today, north and south, east and west...We inhabit the age of the technology of false consciousness, the technology of hiding truths behind amiable humanistic slogans that may change from one era to another...Democracy is not just freedom to criticize the government or head of state, or to hold parliamentary elections. True democracy obtains only when the people - women, men, young people, children - have the ability to change the system of industrial capitalism that has oppressed them since the earliest days of slavery: a system based on class division, patriarchy, and military might, a hierarchical system that subjugates people merely because they are born poor, or female, or dark-skinned.

These people were the first to master a new kind of late twentieth-century life. They thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed.

The link between literacy and revolutions is a well-known historical phenomenon. The three great revolutions of modern European history -- the English, the French and the Russian -- all took place in societies where the rate of literacy was approaching 50 per cent. Literacy had a profound effect on the peasant mind and community. It promotes abstract thought and enables the peasant to master new skills and technologies, Which in turn helps him to accept the concept of progress that fuels change in the modern world.

I hate technology. It provides so many different channels of loneliness. Every time you check your email and don’t see a new message, you know that, even though people have the ability to contact you at any time of the day from anywhere on the planet, no one is interested in doing so. Phones are constant reminders that 160 people you know fairly well have nothing to say to you most of the time.

Up to a point, having fun is good for you. But it’s not an adequate substitute for serious, purposeful activity. For lack of this kind of activity people in our society get bored. They try to relieve their boredom by having fun. They seek new kicks, new thrills, new adventures. They masturbate their emotions by experimenting with new religions, new art-forms, travel, new cultures, new philosophies, new technologies. But still they are never satisfied, they always want more, because all of these activities are purposeless. People don’t realize that what they really lack is serious, practical, purposeful work—work that is under their own control and is directed to the satisfaction of their own most essential, practical needs.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Theirs is the customary human reaction when confronted with innovation: to flounder about attempting to adapt old responses to new situations or to simply condemn or ignore the harbingers of change--a practice refined by the Chinese emperors, who used to execute messengers bringing bad news. The new technological environments generate the most pain among those least prepared to alter their old value structures. The literati find the new electronic environment far more threatening than do those less committed to literacy as a way of life. When an individual or social group feels that its whole identity is jeopardized by social or psychic change, its natural reaction is to lash out in defensive fury. But for all their lamentations, the revolution has already taken place.

America's abundance was created not by public sacrifices to the common good, but by the productive genius of free men who pursued their own personal interests and the making of their own private fortunes. They did not starve the people to pay for America's industrialization. They gave the people better jobs, higher wages, and cheaper goods with every new machine they invented, with every scientific discovery or technological advance- and thus the whole country was moving forward and profiting, not suffering, every step of the way.

After all, we're currently living in a Bizarro society where teenagers are technology-obsessed, where the biggest sellers in every bookstores are fantasy novels about a boy wizard, and the blockbuster hit movies are all full of hobbits and elves or 1960s spandex superheroes. You don't have to go to a Star Trek convention to find geeks anymore. Today, almost everyone is an obsessive, well-informed aficionado of something. Pick your cult: there are food geeks and fashion geeks and Desperate Housewives geeks and David Mamet geeks and fantasy sports geeks. The list is endless. And since everyone today is some kind of trivia geek or other, there's not even a stigma anymore. Trivia is mainstream. "Nerd" is the new "cool.

Technique has penetrated the deepest recesses of the human being. The machine tends not only to create a new human environment, but also to modify man's very essence. The milieu in which he lives is no longer his. He must adapt himself, as though the world were new, to a universe for which he was not created. He was made to go six kilometers an hour, and he goes a thousand. He was made to eat when he was hungry and to sleep when he was sleepy; instead, he obeys a clock. He was made to have contact with living things, and he lives in a world of stone. He was created with a certain essential unity, and he is fragmented by all the forces of the modern world.

All fiction is metaphor. Science fiction is metaphor. What sets it apart from older forms of fiction seems to be its use of new metaphors, drawn from certain great dominants of our contemporary life -- science, all the sciences, and technology, and the relativistic and the historical outlook, among them. Space travel is one of these metaphors; so is an alternative society, an alternative biology; the future is another. The future, in fiction, is a metaphor. A metaphor for what? If I could have said it non-metaphorically, I would not have written all these words, this novel; and Genly Ai would never have sat down at my desk and used up my ink and typewriter ribbon in informing me, and you, rather solemnly, that the truth is a matter of the imagination.

[Patricia Greenfield] concluded that “every medium develops some cognitive skills at the expense of others.” Our growing use of the Net and other screen-based technologies has led to the “widespread and sophisticated development of visual-spatial skills.” We can, for example, rotate objects in our minds better than we used to be able to. But our “new strengths in visual-spatial intelligence” go hand in hand with a weakening of our capacities for the kind of “deep processing” that underpins “mindful knowledge acquisition, inductive analysis, critical thinking, imagination, and reflection.

The aspirations of democracy are based on the notion of an informed citizenry, capable of making wise decisions. The choices we are asked to make become increasingly complex. They require the longer-term thinking and greater tolerance for ambiguity that science fosters. The new economy is predicated on a continuous pipeline of scientific and technological innovation. It can not exist without workers and consumers who are mathematically and scientifically literate.

When Thoreau considered "where I live and what I live for," he tied together location and values. Where we live doesn't just change how we live; it informs who we become. Most recently, technology promises us lives on the screen. What values, Thoreau would ask, follow from this new location? Immersed in simulation, where do we live, and what do we live for?

When we're able to communicate in nature's language; when we're able to transcend the view that nature is a boundless entity; even transcending the building as the kernel of the architectural project; when we invite scientific inquiry and technological innovation, fusing atoms with bits and bits with genes - only then will the art of building enable new forms of interaction between humans and their environment. Only then will we be able to design, construct and evolve as equals.

To the philosophers of India, however, Relativity is no new discovery, just as the concept of light years is no matter for astonishment to people used to thinking of time in millions of kalpas, (A kalpa is about 4,320,000 years). The fact that the wise men of India have not been concerned with technological applications of this knowledge arises from the circumstance that technology is but one of innumerable ways of applying it.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

We in our age are faced with a strange paradox. Never before have we had so much information in bits and pieces flooded upon us by radio and television and satellite, yet never before have we had so little inner certainty about our own being. The more objective truth increases, the more our inner certitude decreases. Our fantastically increased technical power, and each forward step in technology is experienced by many as a new push toward our possible annihilation. Nietzsche was strangely prophetic when he said, “We live in a period of atomic chaos…the terrible apparition…the Nation State…and the hunt for happiness will never be greater than when it must be caught between today and tomorrow; because the day after tomorrow all hunting time may have come to an end altogether.” Sensing this, and despairing of ever finding meaning in life, people these days seize on the many ways of dulling their awareness by apathy, by psychic numbing, or by hedonism. Others, especially young people, elect in alarming and increasing numbers to escape their own being by suicide.

The degree of personal freedom that exists in a society is determined more by the economic and technological structure of the society than by its laws or its form of government. Most of the Indian nations of New England were monarchies, and many of the cities of the Italian Renaissance were controlled by dictators. But in reading about these societies one gets the impression that they allowed far more personal freedom than our society does. In part this was because they lacked efficient mechanisms for enforcing the ruler’s will: There were no modern, well-organised police forces, no rapid long-distance communications, no surveillance cameras, no dossiers of information about the lives of average citizens. Hence it was relatively easy to evade control.

There is a world out there, so new, so random and disassociated that it puts us all in danger. We talk online, we ‘friend’ each other when we don’t know who we are really talking to – we fuck strangers. We mistake almost anything for a relationship, a community of sorts, and yet, when we are with our families, in our communities, we are clueless, we short-circuit and immediately dive back into the digitized version – it is easier, because we can be both our truer selves and our fantasy selves all at once, with each carrying equal weight.

As a consequence of the enormous social and technological changes of the last few centuries, the world is not working well. We do not live in traditional and static societies. But our government, in resisting change, act as if we did. Unless we destroy ourselves utterly, the future belongs to those societies that, while not ignoring the reptilian and mammalian parts of our being, enable the characteristically human components of our nature to flourish; to those societies that encourage diversity rather than conformity; to those societies willing to invest resources in a variety of social, political, economic and cultural experiments, and prepared to sacrifice short-term advantage for long-term benefit; to those societies that treat new ideas as delicate, fragile and immensely valuable pathways to the future.

The question is, shall it or shall it not be linear history. I've always thought a kaleidoscopic view might be an interesting heresey. Shake the tube and see what comes out. Chronology irritates me. There is no chronology inside my head. I am composed of myriad Claudias who spin and mix and part like sparks of sunlight on water. The pack of cards I carry around is forever shuffled and re-shuffled; there is no sequence, everything happens at once. The machines of the new technology, I understand, perform in much the same way: all knowledge is stored, to be summoned up at the flick of a key. They sound, in theory, more efficient. Some of my keys don't work; others demand pass-words, codes, random unlocking sequences. The collective past, curiously, provides these. It is public property, but it is also deeply private. We all look differently at it. My Victorians are not your Victorians. My seventeenth century is not yours. The voice of John Aubrey, of Darwin, of whoever you like, speaks in one tone to me, in another to you.

The technologies which have had the most profound effects on human life are usually simple. A good example of a simple technology with profound historical consequences is hay. Nobody knows who invented hay, the idea of cutting grass in the autumn and storing it in large enough quantities to keep horses and cows alive through the winter. All we know is that the technology of hay was unknown to the Roman Empire but was known to every village of medieval Europe. Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages. According to the Hay Theory of History, the invention of hay was the decisive event which moved the center of gravity of urban civilization from the Mediterranean basin to Northern and Western Europe. The Roman Empire did not need hay because in a Mediterranean climate the grass grows well enough in winter for animals to graze. North of the Alps, great cities dependent on horses and oxen for motive power could not exist without hay. So it was hay that allowed populations to grow and civilizations to flourish among the forests of Northern Europe. Hay moved the greatness of Rome to Paris and London, and later to Berlin and Moscow and New York.

Today, women have access to the technological capacity to do anything to our bodies in the struggle for "beauty", but we have yet to evolve a mentality beyond the old rules, to let them imagine that this combat among women is not inevitable. Surgeons can now do anything. We have not yet reached the age in which we can defend ourselves with an unwillingness to have "anything" done. This is a dangerous time. New possibilities for women quickly become new obligations.

The reason is that good management itself was the root cause. Managers played the game the way it was supposed to be played. The very decision-making and resource-allocation processes that are key to the success of established companies are the very processes that reject disruptive technologies: listening carefully to customers; tracking competitors’ actions carefully; and investing resources to design and build higher-performance, higher-quality products that will yield greater profit. These are the reasons why great firms stumbled or failed when confronted with disruptive technological change.

A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.  •

The way to solve the conflict between human values and technological needs is not to run away from technology. That’s impossible. The way to resolve the conflict is to break down the barrier of dualistic thought that prevent a real understanding of what technology is – not an exploitation of nature, but a fusion of nature and the human spirit into a new kind of creation that transcends both. When this transcendence occurs in such events as the first airplane flight across the ocean or the first footsteps on the moon, a kind of public recognition of the transcendent nature of technology occurs. But this transcendence should also occur at the individual level, on a personal basis, in one's own life, in a less dramatic way.

We have everyday habits—formative practices—that constitute daily liturgies. By reaching for my smartphone every morning, I had developed a ritual that trained me toward a certain end: entertainment and stimulation via technology. Regardless of my professed worldview or particular Christian subculture, my unexamined daily habit was shaping me into a worshiper of glowing screens. Examining my daily liturgy as a liturgy—as something that both revealed and shaped what I love and worship—allowed me to realize that my daily practices were malforming me, making me less alive, less human, less able to give and receive love throughout my day. Changing this ritual allowed me to form a new repetitive and contemplative habit that pointed me toward a different way of being-in-the-world.

My name is Ferrum. I was the first, born of the forges, when mankind first began to experiment with iron. I rose from their imagination, from their ambition to conquer the world with a metal that could slice through bronze like paper. I was there when the world started to shift, when humans took their first steps out of the Dark Ages into civilization. For many years, I thought I was alone. But mankind is never satisfied. Others came, risen from these dreams of a new world... Then, with the invention of computers, the gremlins came, and the bugs. Given life by the fear of monsters lurking in machines, these were more chaotic than the other fey, violent and destructive. They spread to every part of the world. As technology became a driving force in every country, powerful new fey rose into existence. Virus. Glitch. And Machina, the most powerful of all.

It means this War was never political at all, the politics was all theatre, all just to keep the people distracted…secretly, it was being dictated instead by the needs of technology…by a conspiracy between human beings and techniques, by something that needed the energy-burst of war, crying, “Money be damned, the very life of [insert name of Nation] is at stake,” but meaning, most likely, dawn is nearly here, I need my night’s blood, my funding, funding, ahh more, more…The real crises were crises of allocation and priority, not among firms—it was only staged to look that way—but among the different Technologies, Plastics, Electronics, Aircraft, and their needs which are understood only by the ruling elite… Yes but Technology only responds (how often this argument has been iterated, dogged, humorless as a Gaussian reduction, among the younger Schwarzkommando especially), “All very well to talk about having a monster by the tail, but do you think we’d’ve had the Rocket if someone, some specific somebody with a name and a penis hadn’t wanted to chuck a ton of Amatol 300 miles and blow up a block full of civilians? Go ahead, capitalize the T on technology, deify it if it’ll make you feel less responsible—but it puts you in with the neutered, brother, in with the eunuchs keeping the harem of our stolen Earth for the numb and joyless hardons of human sultans, human elite with no right at all to be where they are—” We have to look for power sources here, and distribution networks we were never taught, routes of power our teachers never imagined, or were encouraged to avoid…we have to find meters whose scales are unknown in the world, draw our own schematics, getting feedback, making connections, reducing the error, trying to learn the real function…zeroing in on what incalculable plot? Up here, on the surface, coal-tars, hydrogenation, synthesis were always phony, dummy functions to hide the real, the planetary mission yes perhaps centuries in the unrolling…this ruinous plant, waiting for its Kabbalists and new alchemists to discover the Key, teach the mysteries to others…

Gilan,” she said, “you’re looking well.” And apart from those wrinkles, he was. He smiled at her. “And you grow more beautiful every day, Pauline,” he replied. “What about me?” Halt said, with mock severity. “Do I grow more handsome every day? More impressive, perhaps?” Gilan eyed him critically, his head to one side. Then he announced his verdict. “Scruffier,” he said. Halt raised his eyebrows. “’Scruffier’?” he demanded. Gilan nodded. I’m not sure if you’re aware of recent advances in technology, Halt,” he said. “But there a wonderful new invention called scissors. People use them for trimming beards and hair.” “Why?” Gilan appealed to Pauline. “Still using his saxe knife to do his barbering, is he?” Pauline nodded, slipping her hand inside her husband’s arm. “Unless I can catch him at it,” she admitted. Halt regarded them both with a withering look. They both refused to wither, so he abandoned the expression. “You show a fine lack of respect for your former mentor,” he told Gilan. The younger man shrugged. “It goes with my exalted position as your commander.” “Not mine,” Halt said. “I’ve retired.” “So I can expect little in the way of deference from you?” Gilan grinned. “No. I’ll show proper deference….the day you train your horse to fly back around the castle’s turrets.

I have been corrupted as much as anyone else by the vast number of menial services which our society has grown to expect and depend on. We should do for ourselves or let the machines do for us, the glorious technology that is supposed to be the new light of the world. We are like a man who has bought a great amount of equipment for a camping trip, who has the canoe and the tent and the fishing lines and the axe and the guns, the mackinaw and the blankets, but who now, when all the preparations and the provisions are piled expertly together, is suddenly too timid to set out on the journey but remains where he was yesterday and the day before and the day before that, looking suspiciously through the white lace curtains at the clear sky he distrusts. Our great technology is a God-given chance for adventure and for progress which we are afraid to attempt. Our ideas and our ideals remain exactly what they were and where they were three centuries ago. No. I beg your pardon. It is no longer safe for a man to even declare them!

Lies, fictions and untrue suppositions can create new human truths which build technology, art, language, everything that is distinctly of Man. The word "stone" for instance is not a stone, it is an oral pattern of vocal, dental and labial sounds or a scriptive arrangement of ink on a white surface, but man pretends that it is actually the thing it refers to. Every time he wishes to tell another man about a stone he can use the word instead of the thing itself. The word bodies forth the object in the mind of the listener and both speaker and listener are able to imagine a stone without seeing one. All the qualities of stone can be metaphorically and metonymically expressed. "I was stoned, stony broke, stone blind, stone cold sober, stonily silent," oh, whatever occurs. More than that, a man can look at a stone and call it a weapon, a paperweight, a doorstep, a jewel, an idol. He can give it function, he can possess it.

Design is not limited to fancy new gadgets. Our family just bought a new washing machine and dryer. We didn’t have a very good one so we spent a little time looking at them. It turns out that the Americans make washers and dryers all wrong. The Europeans make them much better – but they take twice as long to do clothes! It turns out that they wash them with about a quarter as much water and your clothes end up with a lot less detergent on them. Most important, they don’t trash your clothes. They use a lot less soap, a lot less water, but they come out much cleaner, much softer, and they last a lot longer. We spent some time in our family talking about what’s the trade-off we want to make. We ended up talking a lot about design, but also about the values of our family. Did we care most about getting our wash done in an hour versus an hour and a half? Or did we care most about our clothes feeling really soft and lasting longer? Did we care about using a quarter of the water? We spent about two weeks talking about this every night at the dinner table. We’d get around to that old washer-dryer discussion. And the talk was about design. We ended up opting for these Miele appliances, made in Germany. They’re too expensive, but that’s just because nobody buys them in this country. They are really wonderfully made and one of the few products we’ve bought over the last few years that we’re all really happy about. These guys really thought the process through. They did such a great job designing these washers and dryers. I got more thrill out of them than I have out of any piece of high tech in years.

...we are changed as technology offers us substitutes for connecting with each other face-to-face. We are offered robots and a whole world of machine-mediated relationships on networked devices. As we instant-message, e-mail, text, and Twitter, technology redraws the boundaries between intimacy and solitude. We talk of getting “rid” of our e-mails, as though these notes are so much excess baggage. Teenagers avoid making telephone calls, fearful that they “reveal too much.” They would rather text than talk. Adults, too, choose keyboards over the human voice. It is more efficient, they say. Things that happen in “real time” take too much time. Tethered to technology, we are shaken when that world “unplugged” does not signify, does not satisfy. After an evening of avatar-to avatar talk in a networked game, we feel, at one moment, in possession of a full social life and, in the next, curiously isolated, in tenuous complicity with strangers. We build a following on Facebook or MySpace and wonder to what degree our followers are friends. We recreate ourselves as online personae and give ourselves new bodies, homes, jobs, and romances. Yet, suddenly, in the half-light of virtual community, we may feel utterly alone. As we distribute ourselves, we may abandon ourselves. Sometimes people experience no sense of having communicated after hours of connection. And they report feelings of closeness when they are paying little attention. In all of this, there is a nagging question: Does virtual intimacy degrade our experience of the other kind and, indeed, of all encounters, of any kind?

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

The most powerful anti-Christian movement is the one that takes over and "radicalizes" the concern for victims in order to paganize it. The powers and principalities want to be “revolutionary” now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions. This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims. ... The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc. Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their complete abolition. Faithful observance of the moral law is perceived as complicity with the forces of persecution that are essentially religious... Neo-paganism locates happiness in the unlimited satisfaction of desires, which means the suppression of all prohibitions. This idea acquires a semblance of credibility in the limited domain of consumer goods, whose prodigious multiplication, thanks to technological progress, weakens certain mimetic rivalries. The weakening of mimetic rivalries confers an appearance of plausibility, but only that, on the stance that turns the moral law into an instrument of repression and persecution.

I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

When The Matrix debuted in 1999, it was a huge box-office success. It was also well received by critics, most of whom focused on one of two qualities—the technological (it mainstreamed the digital technique of three-dimensional “bullet time,” where the on-screen action would freeze while the camera continued to revolve around the participants) or the philosophical (it served as a trippy entry point for the notion that we already live in a simulated world, directly quoting philosopher Jean Baudrillard’s 1981 reality-rejecting book Simulacra and Simulation). If you talk about The Matrix right now, these are still the two things you likely discuss. But what will still be interesting about this film once the technology becomes ancient and the philosophy becomes standard? I suspect it might be this: The Matrix was written and directed by “the Wachowski siblings.” In 1999, this designation meant two brothers; as I write today, it means two sisters. In the years following the release of The Matrix, the older Wachowski (Larry, now Lana) completed her transition from male to female. The younger Wachowski (Andy, now Lilly) publicly announced her transition in the spring of 2016. These events occurred during a period when the social view of transgender issues radically evolved, more rapidly than any other component of modern society. In 1999, it was almost impossible to find any example of a trans person within any realm of popular culture; by 2014, a TV series devoted exclusively to the notion won the Golden Globe for Best Television Series. In the fifteen-year window from 1999 to 2014, no aspect of interpersonal civilization changed more, to the point where Caitlyn (formerly Bruce) Jenner attracted more Twitter followers than the president (and the importance of this shift will amplify as the decades pass—soon, the notion of a transgender US president will not seem remotely implausible). So think how this might alter the memory of The Matrix: In some protracted reality, film historians will reinvestigate an extremely commercial action movie made by people who (unbeknownst to the audience) would eventually transition from male to female. Suddenly, the symbolic meaning of a universe with two worlds—one false and constructed, the other genuine and hidden—takes on an entirely new meaning. The idea of a character choosing between swallowing a blue pill that allows him to remain a false placeholder and a red pill that forces him to confront who he truly is becomes a much different metaphor. Considered from this speculative vantage point, The Matrix may seem like a breakthrough of a far different kind. It would feel more reflective than entertaining, which is precisely why certain things get remembered while certain others get lost.

The approach to digital culture I abhor would indeed turn all the world's books into one book, just as Kevin (Kelly) suggested. It might start to happen in the next decade or so. Google and other companies are scanning library books into the cloud in a massive Manhattan Project of cultural digitization. What happens next is what's important. If the books in the cloud are accessed via user interfaces that encourage mashups of fragments that obscure the context and authorship of each fragment, there will be only one book. This is what happens today with a lot of content; often you don't know where a quoted fragment from a news story came from, who wrote a comment, or who shot a video. A continuation of the present trend will make us like various medieval religious empires, or like North Korea, a society with a single book. The Bible can serve as a prototypical example. Like Wikipedia, the Bible's authorship was shared, largely anonymous, and cumulative, and the obscurity of the individual authors served to create an oracle-like ambience for the document as "the literal word of God." If we take a non-metaphysical view of the Bible, it serves as a link to our ancestors, a window. The ethereal, digital replacement technology for the printing press happens to have come of age in a time when the unfortunate ideology I'm criticizing dominates technological culture. Authorship - the very idea of the individual point of view - is not a priority of the new ideology. The digital flattening of expression into a global mush is not presently enforced from the top down, as it is in the case of a North Korean printing press. Instead, the design of software builds the ideology into those actions that are the easiest to perform on the software designs that are becoming ubiquitous. It is true that by using these tools, individuals can author books or blogs or whatever, but people are encouraged by the economics of free content, crowd dynamics, and lord aggregators to serve up fragments instead of considered whole expressions or arguments. The efforts of authors are appreciated in a manner that erases the boundaries between them. The one collective book will absolutely not be the same thing as the library of books by individuals it is bankrupting. Some believe it will be better; others, including me, believe it will be disastrously worse. As the famous line goes from Inherit the Wind: 'The Bible is a book... but it is not the only book' Any singular, exclusive book, even the collective one accumulating in the cloud, will become a cruel book if it is the only one available.

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.