Outdated Technology Quotes

Technology allowed us to share our photos with more people now than ever before, but where would these captured moments in time be in twenty years? On some outdated piece of hardware at the bottom of a landfill site? What happened to memories you couldn’t hold between your thumb and forefinger?

What is weak, emphasize as strong. Not sure how to pronounce a word? Then say it loudly with confidence. If technology is outdated, the company board of directors will spend fortunes advertising that their products are the newest and best. To finance the lies, the board will fire a third of the employees, making stock prices go up. Then, before customers disconnect and go to competitors, the company will have made enough money on its lies to buy a startup company with new technology. But, of course, the new technology should not be a backdoor for thieves.

As technology races onward and with it enlightened thinking, as hidebound society is reshaped and outdated mores are consigned to the dustbin of history, as thrilling new social norms replace the old, as previous virtues come to be seen as mere weaknesses and raw power is rightly understood to be the sole remaining virtue, much will need to be burned. Shredded and burned, torn down and hammered into dust. A shining future cannot be built on a past of ignorance and error. To build a brighter tomorrow, it’s necessary to descend into a place darker than darkness, to clean the corrupt world with blood and destruction.

Instead of educating college students for jobs that are about to disappear under the rising tide of technology, twenty-first-century universities should liberate them from outdated career models and give them ownership of their own futures. They should equip them with the literacies and skills they need to thrive in this new economy defined by technology, as well as continue providing them with access to the learning they need to face the challenges of life in a diverse, global environment. Higher education needs a new model and a new orientation away from its dual focus on undergraduate and graduate students. Universities must broaden their reach to become engines for lifelong learning.

As technology races onward and with it enlightened thinking, as hidebound society is reshaped and outdated mores are consigned to the dustbin of history, as thrilling new social norms replace the old, as previous virtues come to be seen as mere weaknesses and raw power is rightly understood to be the sole remaining virtue, much will need to be burned. Shredded and burned, torn down and hammered into dust. A shining future cannot be built on a past of ignorance and error. To build a brighter tomorrow, it’s necessary to descend into a place darker than darkness, to clean the corrupt world with blood and destruction. By the time he reaches the end of the hall, he is convinced that Megan’s paintings prove she is not woke to the better world that can be, will be. Shacket will wake her to it.

THIS LONG SPECULATION about the fate of modern man is a simplified, perhaps simplistic, overview of a problem not exclusive to any single nation or people or style of governance. All people, every culture, every country, now face the same problematic future. To reconsider human destiny—and in doing so, to leave behind adolescent dreams of material wealth, and the quest for greater economic or military power, which already guide too much national policy—requires reassessing the biological reality that constrains H. sapiens. It requires “resituating man in an ecological reality.” It requires addressing inutility—the biological cost to the ecosystems that sustain him—of much of mankind's vaunted technology. Whether the world we've made is not a good one for our progeny—asking ourselves about the specific identity of the horseman gathering on our horizon and what measures we need to take to protect ourselves—requires a highly unusual kind of discourse, a worldwide conversation in which the voices of government and those with an economic stake in any particular outcome are asked, I think, to listen, not speak. The conversation has to be fearlessly honest, informed, courageous, and deferential, one not guided by concepts that now seems both outdated and dangerous—the primacy of the nation-state, for example; the inevitability of large-scale capitalism; the unilateral authority of any religious vision; the urge to collapse all mystery into one meaning, one codification, one destiny." Horizon

Similarly, the computers used to run the software on the ground for the mission were borrowed from a previous mission. These machines were so out of date that Bowman had to shop on eBay to find replacement parts to get the machines working. As systems have gone obsolete, JPL no longer uses the software, but Bowman told me that the people on her team continue to use software built by JPL in the 1990s, because they are familiar with it. She said, “Instead of upgrading to the next thing we decided that it was working just fine for us and we would stay on the platform.” They have developed so much over such a long period of time with the old software that they don’t want to switch to a newer system. They must adapt to using these outdated systems for the latest scientific work. Working within these constraints may seem limiting. However, building tools with specific constraints—from outdated technologies and low bitrate radio antennas—can enlighten us. For example, as scientists started to explore what they could learn from the wait times while communicating with deep space probes, they discovered that the time lag was extraordinarily useful information. Wait times, they realized, constitute an essential component for locating a probe in space, calculating its trajectory, and accurately locating a target like Pluto in space. There is no GPS for spacecraft (they aren’t on the globe, after all), so scientists had to find a way to locate the spacecraft in the vast expanse. Before 1960, the location of planets and objects in deep space was established through astronomical observation, placing an object like Pluto against a background of stars to determine its position.15 In 1961, an experiment at the Goldstone Deep Space Communications Complex in California used radar to more accurately define an “astronomical unit” and help measure distances in space much more accurately.16 NASA used this new data as part of creating the trajectories for missions in the following years. Using the data from radio signals across a wide range of missions over the decades, the Deep Space Network maintained an ongoing database that helped further refine the definition of an astronomical unit—a kind of longitudinal study of space distances that now allows missions like New Horizons to create accurate flight trajectories. The Deep Space Network continued to find inventive ways of using the time lag of radio waves to locate objects in space, ultimately finding that certain ways of waiting for a downlink signal from the spacecraft were less accurate than others. It turned to using the antennas from multiple locations, such as Goldstone in California and the antennas in Canberra, Australia, or Madrid, Spain, to time how long the signal took to hit these different locations on Earth. The time it takes to receive these signals from the spacecraft works as a way to locate the probes as they are journeying to their destination. Latency—or the different time lag of receiving radio signals on different locations of Earth—is the key way that deep space objects are located as they journey through space. This discovery was made possible during the wait times for communicating with these craft alongside the decades of data gathered from each space mission. Without the constraint of waiting, the notion of using time as a locating feature wouldn’t have been possible.

The feeling of getting an email! As if the ghost of a passenger pigeon had flown into your home and delivered it directly into your head, so swooping and unexpected and feathered was the feeling. How suddenly full you felt of white vapor. How you set your fingers on the keyboard to write back, and your fingers disappeared almost up to the first knuckle in those clattering beige keys—so much more satisfying than the shallow keys that came later, or the touchscreens that came even after that. The story of any courtship is one of ephemera, dead vehicles, outdated technology. Name cards, canoes, pagers. The roller rink, telegrams, mixtapes. Radio dedications. The drive-in. Hotmail dot com.

inventions based on today’s technologies would be outdated by the time they got to market. To be really successful, he needed to anticipate where technology would be in three to five years and base his designs on that.

The challenge of disparate systems, says Bunton, extends past technology and process. Disparate systems have a direct impact on the way employees think about their jobs. "If your legacy systems require users to break down processes into little pieces, you wind up with people who cannot think holistically about their problems," she says.

Vision of the future The progress of technology is continuous; propaganda must voice this reality which is one of mans convictions. All propaganda must play on the fact that the nation will be industrialized, more will be produced, greater progress is imminent, and so on. No propaganda can succeed if it defends outdated production methods or obsolete social or administrative institutions. Though occasionally advertising may profitably evoke the good old days, political propaganda may not. Rather, it must evoke the future, the tomorrows that beckon, precisely because such visions impel the individual to act. Propaganda is carried aloof on this current and cannot oppose it; it must confirm it and reinforce it. Thus, propaganda will turn a normal feeling of patriotism into a raging nationalism. It not only reflects myths and presuppositions, it hardens them, sharpens them, invests them with ihe power of shock and action.

Remove this quote from your collectionVictoria Margree “For while there is much in the book that speaks the same language as twenty-first-century feminism, her radical proposals seem to have departed the field of rational debate. An end to the nuclear family? The abolition of wage labor? The creation of artificial wombs? Firestone’s manifesto can seem both preposterous and hopelessly outdated: a far-fetched, utopian hangover from a Swinging Sixties radicalism that has been definitively surpassed by the realism of subsequent decades. Firestone’s revolutionary future can seem so fantastical that her book reads like science fiction.” ― Victoria Margree, Neglected or Misunderstood: The Radical Feminism of Shulamith Firestone 0 likes Remove this quote from your collectionVictoria Margree “The Dialectic of Sex has been constantly apologized for as exemplary of 1970s feminism’s worst excesses and failings. Subsequent feminists have criticized the book for biologism: for attributing to biology phenomena that it is thought are better understood as social or cultural in origins. It has been taken to task for technological determinism: for naively championing technological advance. Its assumption of the ubiquity of patriarchy has been called dehistoricizing. And critics have objected to what is taken to be Firestone’s abjection of the pregnant female body: her construction of that body as an object of fear or repulsion.” ― Victoria Margree, Neglected or Misunderstood: The Radical Feminism of Shulamith Firestone

Knowledge never becomes outdated; it turns into new shapes for new minds to enlighten uncountable new ways of journeys to discover universal secrets and global sciences with new methods continuously. How to focus, learn, and open the secrets of knowledge with modern technologies depends on new generations adopting their ancestors' expertise and knowledge.

Modern natural science experiences the emerging of seeds as a chemical process that is interpolated in terms of the grinding gears of the mechanistically viewed interaction between seeds, the condition of the soil, and thermal radiation. In this situation, the modern mind sees only mechanistic cause- and-effect relationships within chemical procedures that have particular effects following upon them. Modern natural science—chemistry no less than physics, biology no less than physics and chemistry—are and remain, so long as they exist, ‘mechanistic.’ Additionally, ‘dynamics’ is a mechanics of ‘power.’ How else could modern natural science ‘verify’ itself in ‘technology’ (as one says)? The technical efficaciousness and applicability of modern natural science is not, however, the subsequent proof of the ‘truth’ of science: rather, the practical technology of modern natural science is itself only possible because modern natural science as a whole, in its metaphysical essence, is itself already merely an application of ‘technology,’ where ‘technology’ means here something other than only what engineers bring about. The oft-quoted saying of Goethe’s—namely, that the fruitful alone is the true—is already nihilism. Indeed, when the time comes when we no longer merely fiddle around with artworks and literature in terms of their value for education or intellectual history, we should perhaps examine our so-called ‘classics’ more closely. Moreover, Goethe’s view of nature is in its essence no different from Newton’s; the former depends along with the latter on the ground of modern (and especially Leibnizian) metaphysics, which one finds present in every object and every process available to us living today. The fact that we, however, when considering a seed, still see how something closed emerges and, as emerging, comes forth, may seem insubstantial, outdated, and half-poetic compared to the perspective of the objective determination and explanation belonging to the modern understanding of the germination process. The agricultural chemist, but also the modern physicist, have, as the saying goes, ‘nothing to do’ with φύσις. Indeed, it would be a fool’s errand even to try to persuade them that they could have ‘something to do’ with the Greek experience of φύσις. Now, the Greek essence of φύσις is in no way a generalization of what those today would consider the naïve experience of the emerging of seeds and flowers and the emergence of the sun. Rather, to the contrary, the original experience of emerging and of coming-forth from out of the concealed and veiled is the relation to the ‘light’ in whose luminance the seed and the flower are first grasped in their emerging, and in which is seen the manner by which the seed ‘is’ in the sprouting, and the flower ‘is’ in the blooming.

Modern natural science experiences the emerging of seeds as a chemical process that is interpolated in terms of the grinding gears of the mechanistically viewed interaction between seeds, the condition of the soil, and thermal radiation. In this situation, the modern mind sees only mechanistic cause- and-effect relationships within chemical procedures that have particular effects following upon them. Modern natural science—chemistry no less than physics, biology no less than physics and chemistry—are and remain, so long as they exist, ‘mechanistic.’ Additionally, ‘dynamics’ is a mechanics of ‘power.’ How else could modern [89] natural science ‘verify’ itself in ‘technology’ (as one says)? The technical efficaciousness and applicability of modern natural science is not, however, the subsequent proof of the ‘truth’ of science: rather, the practical technology of modern natural science is itself only possible because modern natural science as a whole, in its metaphysical essence, is itself already merely an application of ‘technology,’ where ‘technology’ means here something other than only what engineers bring about. The oft-quoted saying of Goethe’s—namely, that the fruitful alone is the true—is already nihilism. Indeed, when the time comes when we no longer merely fiddle around with artworks and literature in terms of their value for education or intellectual history, we should perhaps examine our so-called ‘classics’ more closely. Moreover, Goethe’s view of nature is in its essence no different from Newton’s; the former depends along with the latter on the ground of modern (and especially Leibnizian) metaphysics, which one finds present in every object and every process available to us living today. The fact that we, however, when considering a seed, still see how something closed emerges and, as emerging, comes forth, may seem insubstantial, outdated, and half-poetic compared to the perspective of the objective determination and explanation belonging to the modern understanding of the germination process. The agricultural chemist, but also the modern physicist, have, as the saying goes, ‘nothing to do’ with φύσις. Indeed, it would be a fool’s errand even to try to persuade them that they could have ‘something to do’ with the Greek experience of φύσις. Now, the Greek essence of φύσις is in no way a generalization of what those today would consider the naïve experience of the emerging of seeds and flowers and the emergence of the sun. Rather, to the contrary, the original experience of emerging and of coming-forth from out of the concealed and veiled is the relation to the ‘light’ in whose luminance the [90] seed and the flower are first grasped in their emerging, and in which is seen the manner by which the seed ‘is’ in the sprouting, and the flower ‘is’ in the blooming.

The ideas behind Bitcoin and blockchain technology give us a new starting point from which to address this problem. That’s because the question of who controls our data should stem first from a more fundamental question about who or what institutions we must trust in order to engage in commerce, obtain services, or participate in modern society. We see compelling arguments for a complete restructuring of the world’s data security paradigm. And it starts with thinking about how Internet users can start to directly trust each other, so as to avoid having to pour so much information into the centralized hubs that currently sit in the middle of their online relationships. Solving data security may first require a deliberate move from what we call the centralized trust model to one of decentralized trust. In an age when technology is supposed to be lowering the cost of entry, the outdated centralized trust-management system has proven expensive and restrictive (think about the 2 billion people in the world who are unbanked). It has also failed—spectacularly. Even though the world spent an estimated $75 billion on cybersecurity in 2015, according to estimates by Gartner, total annual losses from online fraud theft were running at $400 billion that year, said Inga Beale, CEO of British insurance market Lloyd’s of London. If you’re alarmed by that figure—and you ought to be—try this one on for size: $2.1 trillion. That’s the estimated fraud loss Juniper Research came up with after extrapolating from current trends into the even more digitally interconnected world projected for 2019. To put that figure in perspective, at current economic growth rates, it would represent more than 2.5 percent of total world GDP.

The problems of European auto-and steelmakers relate primarily to a fall in demand as opposed to any recent overbuilding of domestic capacity in more favourable macroeconomic conditions. Other industries have suffered from disruptive new technologies or business models which have left legacy companies struggling to cope. Flag-carrier airlines, saddled with outdated employment contracts and national champion status, have suffered greatly from the growth of unencumbered low cost carriers. The CEO of struggling SAS in Scandinavia recently bemoaned the lack of a Chapter 11 process in Europe. Perhaps he is jealous of a system which in the US has led to the anti-Darwinian outcome of the survival of the least fit!

One of the biggest problems facing education,” says Prensky, “is that teachers are speaking an outdated, pre-digital language and are struggling to teach a population that speaks almost entirely digital.” The current educational system was designed to teach a very different set of children, in a very different world, with very different needs.

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For the most part, our educational systems remain rooted in the outdated and fractured Prussian model, which teaches people to take orders rather than think for themselves. Paired with the technological advances in communications, we are left swimming in an ever-engulfing sea of facts, unable to find meaning, never mind wisdom.

He also described how hospitals could become the new health start–up incubators. Doctors, nurses, medical specialists, and administrators will continue to push the “bring your own device” boundaries and will work with others to build mobile tech solutions that get around outdated technologies used in hospitals.

Media consumers in the 0s, 10s, 20s, and 30s have no such print alliances. To them, the idea of printing on a dead tree and then trucking it to houses and newsstands seems ludicrous, old-fashioned, inconvenient, and wasteful. To these folks, paper-based publications are a pain to carry and search, easy to misplace, and hard to share, and the information in them is outdated the moment it appears. For those who weren't raised on paper, digital is superior in almost every way.

Any postcapitalist project will necessarily require the creation of new cognitive maps, political narratives, technological interfaces, economic models, and mechanisms of collective control to be able to marshal complex phenomena for the betterment of humanity. OUTDATED

A flexible community group remains open to a variety of ways to deal with issues. The residents have the inclination to do whatever is best, not simply whatever has been done in the past. This attribute ensures that progress on community building will not be deterred by such things as allegiance to outdated or ineffective rules for performance, conformance to outmoded standards for technology, or other dysfunctional norms and practices.

Yet change is usually stressful, and after a certain age, most people don’t like to change. When you are 16, your entire life is change, whether you like it or not. Your body is changing, your mind is changing, your relationships are changing—everything is in flux. You are busy inventing yourself. By the time you are 40, you don’t want change. You want stability. But in the twenty-first century, you won’t be able to enjoy that luxury. If you try to hold on to some stable identity, some stable job, some stable worldview, you will be left behind, and the world will fly by you. So people will need to be extremely resilient and emotionally balanced to sail through this never-ending storm, and to deal with very high levels of stress. The problem is that it is very hard to teach emotional intelligence and resilience. It is not something you can learn by reading a book or listening to a lecture. The current educational model, devised during the 19th century Industrial Revolution, is bankrupt. But so far we haven’t created a viable alternative. So don’t trust the adults too much. In the past, it was a safe bet to trust adults, because they knew the world quite well, and the world changed slowly. But the 21st century is going to be different. Whatever the adults have learned about economics, politics, or relationships may be outdated. Similarly, don’t trust technology too much. You must make technology serve you, instead of you serving it. If you aren’t careful, technology will start dictating your aims and enslaving you to its agenda. So you have no choice but to really get to know yourself better. Know who you are and what you really want from life. This is, of course, the oldest advice in the book: know thyself. But this advice has never been more urgent than in the 21st century. Because now you have competition. Google, Facebook, Amazon, and the government are all relying on big data and machine learning to get to know you better and better. We are not living in the era of hacking computers—we are living in the era of hacking humans. Once the corporations and governments know you better than you know yourself, they could control and manipulate you and you won’t even realize it. So if you want to stay in the game, you have to run faster than Google. Good luck!

Every film must be assessed through the eyes of the contemporary, Intelligent, Informed Spectator with a distracted mind, and not the outdated, Innocent, gullible Spectator of the past. The rapid progress of entertainment technology, and the emergence of novel modes and means of content distribution obviates the need for censoring public exhibition of films

The compact disc may now be outdated technology, but a lot of music albums are still released on CD. A standard 700-megabyte CD is actually 703.125 megabytes (a rare case of the music industry giving something extra away for free), which is a total of 5,898,240,000 1s and 0s. By my calculations, the number of possible different CDs in base-10 would have 1,775,547,162 digits. Which is also the number of corners a hypercube would have in 5,898,240,000 dimensions. So whenever a musician claims they have written a new album, all they have really done is choose a corner on a very high-dimension hypercube.

Our major social institutions are tied to the same outdated perceptions whose limitations are now producing the multiple facets of our global crisis.These views and perceptions form the so-called old paradigm, which has dominated our culture for several hundred years, during which time it has shaped our modern Western society and significantly influenced the rest of the world. This paradigm consists of a number of ideas, among them the view of the universe as a mechanical system composed of elementary building blocks (the influence of Cartesian philosophy and Newtonian science); correspondingly, the view of the human body as a machine, which is still the conceptual basis of the theory and practice of our medical science; the view of life in a society as a competitive struggle for existence (inherited from the Social Darwinists); and the belief in unlimited material progress to be achieved through economic and technological growth. During recent decades, all of these assumptions have been found severely limited and in need of radical revision. Such a revision is now indeed taking place. 

The manifest world is telling us what to do, with increasingly obvious signals; we need only look at our codes. Symptoms are signals. We are becoming through technology increasingly adept at reading and responding to signals; alas, due to the perverse prevailing ideology, we are ignoring the most important messages. The people that currently have power are tuned in on the wrong side of Solzhenitsyn’s line, temporarily forgetting that they are divinely connected. Hence ecological meltdown. The obvious signals that we need to switch to different energy systems are being ignored because they’re watching another channel, where the moot, outdated signal of individualistic self-advancement is being bombastically broadcast. Now is the time to change channels. Where now can we feel this connection in our pre-packed and prescriptive lives? When are we supposed to have time amidst the deadening thud of our futile duties? “You’ll find God among the poor,” they say. Is that true anymore? Is the connection between poverty and divinity simply a panacea for the world’s destitute, an assurance that they’ll be rewarded in the hereafter? Or does a material deficit provide space for God? My love of God elevates the intention of this book beyond the dry and admirable establishment of collectivized communities. I am enraptured by the magnetic pull of evolution: What is this energy that heals the body and escalates one cell to two, that repairs and creates and calculates in harmony with environment, outside of time? Where is evolution trying to go? Evolutionary psychologists would likely say the imposition of an anthropocentric concept like “trying” or “intending” is naïve, but I’m not going to ask one, they get enough airtime, the killjoys. I remain uncharmed by the incessant rationalization that requires the spirit’s capitulation. The infusion of the scientific with the philosophical is materialism. The manifesto for our salvation is not in this sparse itinerary. This all encompassing realm, this consciousness beyond mind, cannot be captured with language any more than you can appreciate Caravaggio by licking the canvas or Mozart by sniffing the notes on a staff.

This troubles me not intellectually but spiritually. Spirituality ought not to be ethereal or insubstantial but pragmatic and active. The reason I feel optimistic in such a superficially gloomy and apocalyptic climate is I know that there are wonderful possibilities for our species that we are only just beginning to reconsider. When the physicist speaks of the expanding universe with atheistic wonder, he is feeling the same transcendent pull that Rumi describes: Do you know what you are? You are a manuscript of a divine letter. You are a mirror reflecting a noble face. This universe is not outside of you. Look inside yourself; everything that you want, you are already that. Rumi was a Sufi mystic, though I imagine if you don’t know who Rumi was, the addition of the definition “Sufi mystic” isn’t tremendously helpful. “Who is Alan Devonshire?” “He had a great left peg but dodgy knees.” “Oh. Thank you for clarifying.” The manifest world is telling us what to do, with increasingly obvious signals; we need only look at our codes. Symptoms are signals. We are becoming through technology increasingly adept at reading and responding to signals; alas, due to the perverse prevailing ideology, we are ignoring the most important messages. The people that currently have power are tuned in on the wrong side of Solzhenitsyn’s line, temporarily forgetting that they are divinely connected. Hence ecological meltdown. The obvious signals that we need to switch to different energy systems are being ignored because they’re watching another channel, where the moot, outdated signal of individualistic self-advancement is being bombastically broadcast. Now is the time to change channels. Where now can we feel this connection in our pre-packed and prescriptive lives? When are we supposed to have time amidst the deadening thud of our futile duties? “You’ll find God among the poor,” they say. Is that true anymore? Is the connection between poverty and divinity simply a panacea for the world’s destitute, an assurance that they’ll be rewarded in the hereafter? Or does a material deficit provide space for God? My love of God elevates the intention of this book beyond the dry and admirable establishment of collectivized communities. I am enraptured by the magnetic pull of evolution: What is this energy that heals the body and escalates one cell to two, that repairs and creates and calculates in harmony with environment, outside of time? Where is evolution trying to go? Evolutionary psychologists would likely say the imposition of an anthropocentric concept like “trying” or “intending” is naïve, but I’m not going to ask one, they get enough airtime, the killjoys. I remain uncharmed by the incessant rationalization that requires the spirit’s capitulation. The infusion of the scientific with the philosophical is materialism. The manifesto for our salvation is not in this sparse itinerary. This all encompassing realm, this consciousness beyond mind, cannot be captured with language any more than you can appreciate Caravaggio by licking the canvas or Mozart by sniffing the notes on a staff.

Sometimes you need a change not because something is outdated but because it needs to be updated.

that's true, then maybe we need to accept the idea that progress isn't such a bad thing, even when there's collateral damage. You shouldn't continue to use outdated methods when a better option exists just to maintain the status quo." "Come on, John Henry, you can't really believe that!" "Do you want technological advancement to remain stagnant? This could be your chance to acquire some new skills.

Deep work is not some nostalgic affectation of writers and early-twentieth-century philosophers. It’s instead a skill that has great value today. There are two reasons for this value. The first has to do with learning. We have an information economy that’s dependent on complex systems that change rapidly. Some of the computer languages Benn learned, for example, didn’t exist ten years ago and will likely be outdated ten years from now. Similarly, someone coming up in the field of marketing in the 1990s probably had no idea that today they’d need to master digital analytics. To remain valuable in our economy, therefore, you must master the art of quickly learning complicated things. This task requires deep work. If you don’t cultivate this ability, you’re likely to fall behind as technology advances.

I can tell you this. Whatever is going on, it has crushed our technology. The word itself seems outdated to me, lost in space. Where is the leap of authority to our secure devices, our encryption capacities, our tweets, trolls and bots. Is everything in the datasphere subject to distortion and theft? And do we simply have to sit here and mourn our fate?

Anything solid, simple, totally secure and private would be outdated!

Among the various reformist crusades that characterized the years between 1890 and 1920 in America—the Progressive Era, as it is known—was a movement to overhaul the badly outdated school systems in rural districts throughout the Midwest. While city children were being educated to compete and succeed in a world of rapid industrial, technological, and scientific change, youngsters in country towns like Bath were being schooled in much the same way as their pioneer grandparents. Though a warm nostalgic glow surrounded the one-room schoolhouses of their childhoods in the minds of many older residents of farm communities, that “type of education,” as one newspaper editorialized, was “antiquated and must go.”4 Throughout the nation, and particularly in the Midwest, large, modern “consolidated schools” providing education from first through twelfth grades began to replace the old-time “little red schoolhouses.

The great things are never outdated by time or technological advances. Rather, they are the things that time and technology cannot move forward without.

The imaginations of our nation's entrepreneurs, coupled with the constant discoveries of our scientists, can lead us to this future. But our twentieth-century policies, regulations, and market approaches cannot solve our twenty-first-century challenges. We are also hindered by our big, bureaucratic government and special interests that protect the past at the expense of progress. We must urgently rethink these failing systems and outdated regulations if we are to clear the way for a revolution in health science and technology. President Trump and congressional Republicans, therefore, must think much bigger and broader than changes in insurance financing to enact real reform that will save lives and save money. Instead, their number one priority should be to replace our current health bureaucracy with a flatter, more transparent, and more accountable health system that embraces innovation.

Uber, which raised $1.2 billion this month at a valuation of $40 billion, said in August it had sought a legal opinion and that its Seoul service obeys the law. Opposition to its operations is down to outdated regulations that precede smartphone and wireless technology, Allen Penn, the company’s head of Asia, told reporters at the time. Paid transportation with unregistered vehicles is “clearly illegal activity,” South Korea’s Ministry of Land, Infrastructure and Transport said later that month. The maximum penalty for Uber’s alleged legal violation is a two-year prison sentence or a fine of nearly $20,000, Yonhap News reported Wednesday.