Packaging Technology Quotes

The LED revolution in advanced lighting technology creates pure visible light without wasting wattage on invisible parts of the spectrum. That’s how you can get crazy-sounding sentences like: “7 Watts LED replaces 60 Watts Incandescent” on the packaging.

Radical Islam poses no serious threat to the liberal package, because for all their fervour the zealots don’t really understand the world of the twenty-first century, and have nothing relevant to say about the novel dangers and opportunities that new technologies are generating all around us.

When something glows from being heated, it emits light in all parts of the spectrum, but will always peak somewhere. For household lamps that still use glowing metal filaments, the bulbs all peak in the infrared, which is the single greatest contributor to their inefficiency as a source of visible light. Our senses detect infrared only in the form of warmth on our skin. The LED revolution in advanced lighting technology creates pure visible light without wasting wattage on invisible parts of the spectrum. That’s how you can get crazy-sounding sentences like: “7 Watts LED replaces 60 Watts Incandescent” on the packaging.

the ethical and political ideas of Locke, Rousseau and Jefferson. However, once the heretical scientific insights are translated into everyday technology, routine activities and economic structures, it will become increasingly difficult to sustain this double-game, and we – or our heirs – will probably require a brand-new package of religious beliefs and political institutions.

Even with our immense wealth and technology, we continue to abuse the planet and each other for the sake of easy packaging and a cheap, disposable lifestyle. Unchecked population continues to outstrip the availability of housing, water, food, education, and jobs, while we squabble over politics, religion, gender, race, and nationality. Factor in the unrelenting advance of climate change, ocean acidification, the sixth extinction, the nuclear waste time bomb, ground water depletion, the social cancer of wealth inequality, dystopian surveillance, and the unstoppable US deficit growth and that’s a really bad news day for most of the planet during any age.

Notice that I am treating psychotherapy as a cultural artifact that can be interpreted, rather than as a universal healing technology that has already brought a transcendent "cure" to earthlings. As a matter of fact, nothing has cured the human race, and nothing is about to. Mental ills don't work that way; they are not universal, they are local. Every era has a particular configuration of self, illness, healer, technology; they are a kind of cultural package. They are interrelated, intertwined, inter­penetrating. So when we study a particular illness, we are also studying the conditions that shape and define that illness, and the sociopolitical impact of those who are responsible for healing it.

The case I’ve presented in this book suggests that humans are undergoing what biologists call a major transition. Such transitions occur when less complex forms of life combine in some way to give rise to more complex forms. Examples include the transition from independently replicating molecules to replicating packages called chromosomes or, the transition from different kinds of simple cells to more complex cells in which these once-distinct simple cell types came to perform critical functions and become entirely mutually interdependent, such as the nucleus and mitochondria in our own cells. Our species’ dependence on cumulative culture for survival, on living in cooperative groups, on alloparenting and a division of labor and information, and on our communicative repertoires mean that humans have begun to satisfy all the requirements for a major biological transition. Thus, we are literally the beginnings of a new kind of animal.1 By contrast, the wrong way to understand humans is to think that we are just a really smart, though somewhat less hairy, chimpanzee. This view is surprisingly common. Understanding how this major transition is occurring alters how we think about the origins of our species, about the reasons for our immense ecological success, and about the uniqueness of our place in nature. The insights generated alter our understandings of intelligence, faith, innovation, intergroup competition, cooperation, institutions, rituals, and the psychological differences between populations. Recognizing that we are a cultural species means that, even in the short run (when genes don’t have enough time to change), institutions, technologies, and languages are coevolving with psychological biases, cognitive abilities, emotional responses, and preferences. In the longer run, genes are evolving to adapt to these culturally constructed worlds, and this has been, and is now, the primary driver of human genetic evolution. Figure 17.1.

As lighting manufacturers developed new, more energy-efficient technologies, such as LEDs and fluorescents, suddenly a light bulb was not just a light bulb anymore. But no one told us light-bulb buyers. “People don’t know they should be looking for three thousand degrees Kelvin, or what we call warm light, so instead they come home with four thousand or five thousand degrees Kelvin, which is cool light.” This information is printed on packages, but most people don’t know to look for it.

...I spend ten entire minutes trying to open a plastic package of Weeble-wobbles...,my fingers raw, the three little Weebles obstinate in their PVC clamshells. I can't help but wonder, as I saw with a bread knife at the seam of the package, about technology and the sprint that is a modern life. Is progress really a curve that sweeps perpetually higher? Wasn't packaging (or toymaking or cobbling or winemaking or milk or cheese or cement, for that matter) often better three hundred or seven hundred or nineteen hundred years ago?

By the time we got to the store on our pre-Independence Day shopping trip, I had counted no less than twenty-four deer actively engaged in demolishing people’s gardens. Twenty-four deer aligned along a walk of one mile! I pointed out to Gabriel that this was a rather ridiculous situation on our way to lay down hard-earned dollars for deer meat. However, we hadn’t even gotten to the punchline yet. When we went inside the store and found the venison, the back of the package was labeled PRODUCT OF NEW ZEALAND. Apparently modern Americans find it more palatable for their meat to have a seven-thousand-mile carbon footprint than to come from their own backyards.

To eat responsibly is to understand and enact, so far as one can, this complex relationship. What can one do? Here is a list, probably not definitive: 1. Participate in food production to the extent that you can. If you have a yard or even just a porch box or a pot in a sunny window, grow something to eat in it. Make a little compost of your kitchen scraps and use it for fertilizer. Only by growing some food for yourself can you become acquainted with the beautiful energy cycle that revolves from soil to seed to flower to fruit to food to offal to decay, and around again. You will be fully responsible for any food that you grow for yourself, and you will know all about it. You will appreciate it fully, having known it all its life. 2. Prepare your own food. This means reviving in your own mind and life the arts of kitchen and household. This should enable you to eat more cheaply, and it will give you a measure of “quality control”: You will have some reliable knowledge of what has been added to the food you eat. 3. Learn the origins of the food you buy, and buy the food that is produced closest to your home. The idea that every locality should be, as much as possible, the source of its own food makes several kinds of sense. The locally produced food supply is the most secure, the freshest, and the easiest for local consumers to know about and to influence. 4. Whenever possible, deal directly with a local farmer, gardener, or orchardist. All the reasons listed for the previous suggestion apply here. In addition, by such dealing you eliminate the whole pack of merchants, transporters, processors, packagers, and advertisers who thrive at the expense of both producers and consumers. 5. Learn, in self-defense, as much as you can of the economy and technology of industrial food production. What is added to food that is not food, and what do you pay for these additions? 6. Learn what is involved in the best farming and gardening. 7. Learn as much as you can, by direct observation and experience if possible, of the life histories of the food species. The

More than anything, we have lost the cultural customs and traditions that bring extended families together, linking adults and children in caring relationships, that give the adult friends of parents a place in their children's lives. It is the role of culture to cultivate connections between the dependent and the dependable and to prevent attachment voids from occurring. Among the many reasons that culture is failing us, two bear mentioning. The first is the jarringly rapid rate of change in twentieth-century industrial societies. It requires time to develop customs and traditions that serve attachment needs, hundreds of years to create a working culture that serves a particular social and geographical environment. Our society has been changing much too rapidly for culture to evolve accordingly. There is now more change in a decade than previously in a century. When circumstances change more quickly than our culture can adapt to, customs and traditions disintegrate. It is not surprising that today's culture is failing its traditional function of supporting adult-child attachments. Part of the rapid change has been the electronic transmission of culture, allowing commercially blended and packaged culture to be broadcast into our homes and into the very minds of our children. Instant culture has replaced what used to be passed down through custom and tradition and from one generation to another. “Almost every day I find myself fighting the bubble-gum culture my children are exposed to,” said a frustrated father interviewed for this book. Not only is the content often alien to the culture of the parents but the process of transmission has taken grandparents out of the loop and made them seem sadly out of touch. Games, too, have become electronic. They have always been an instrument of culture to connect people to people, especially children to adults. Now games have become a solitary activity, watched in parallel on television sports-casts or engaged in in isolation on the computer. The most significant change in recent times has been the technology of communication — first the phone and then the Internet through e-mail and instant messaging. We are enamored of communication technology without being aware that one of its primary functions is to facilitate attachments. We have unwittingly put it into the hands of children who, of course, are using it to connect with their peers. Because of their strong attachment needs, the contact is highly addictive, often becoming a major preoccupation. Our culture has not been able to evolve the customs and traditions to contain this development, and so again we are all left to our own devices. This wonderful new technology would be a powerfully positive instrument if used to facilitate child-adult connections — as it does, for example, when it enables easy communication between students living away from home, and their parents. Left unchecked, it promotes peer orientation.

Lagos, typically for a nonbusinessman, had a fatal flaw: he thought too small. He figured that with a little venture capital, this neurolinguistic hacking could be developed as a new technology that would enable Rife to maintain possession of information that had passed into the brains of his programmers. Which, moral considerations aside, wasn't a bad idea. "Rife likes to think big. He immediately saw that this idea could be much more powerful. He took Lagos's idea and told Lagos himself to buzz off. Then he started dumping a lot of money into Pentecostal churches. He took a small church in Bayview, Texas, and built it up into a university. He took a smalltime preacher, the Reverend Wayne Bedford, and made him more important than the Pope. He constructed a string of self-supporting religious franchises all over the world, and used his university, and its Metaverse campus, to crank out tens of thousands of missionaries, who fanned out all over the Third World and began converting people by the hundreds of thousands, just like St. Louis Bertrand. L. Bob Rife's glossolalia cult is the most successful religion since the creation of Islam. They do a lot of talking about Jesus, but like many selfdescribed Christian churches, it has nothing to do with Christianity except that they use his name. It's a postrational religion. "He also wanted to spread the biological virus as a promoter or enhancer of the cult, but he couldn't really get away with doing that through the use of cult prostitution because it is flagrantly anti-Christian. But one of the major functions of his Third World missionaries was to go out into the hinterlands and vaccinate people -- and there was more than just vaccine in those needles. "Here in the First World, everyone has already been vaccinated, and we don't let religious fanatics come up and poke needles into us. But we do take a lot of drugs. So for us, he devised a means for extracting the virus from human blood serum and packaged it as a drug known as Snow Crash.

Some of these bots are already arriving in 2021 in more primitive forms. Recently, when I was in quarantine at home in Beijing, all of my e-commerce packages and food were delivered by a robot in my apartment complex. The package would be placed on a sturdy, wheeled creature resembling R2-D2. It could wirelessly summon the elevator, navigate autonomously to my door, and then call my phone to announce its arrival, so I could take the package, after which it would return to reception. Fully autonomous door-to-door delivery vans are also being tested in Silicon Valley. By 2041, end-to-end delivery should be pervasive, with autonomous forklifts moving items in the warehouse, drones and autonomous vehicles delivering the boxes to the apartment complex, and the R2-D2 bot delivering the package to each home. Similarly, some restaurants now use robotic waiters to reduce human contact. These are not humanoid robots, but autonomous trays-on-wheels that deliver your order to your table. Robot servers today are both gimmicks and safety measures, but tomorrow they may be a normal part of table service for many restaurants, apart from the highest-end establishments or places that cater to tourists, where the human service is integral to the restaurant’s charm. Robots can be used in hotels (to clean and to deliver laundry, suitcases, and room service), offices (as receptionists, guards, and cleaning staff), stores (to clean floors and organize shelves), and information outlets (to answer questions and give directions at airports, hotels, and offices). In-home robots will go beyond the Roomba. Robots can wash dishes (not like a dishwasher, but as an autonomous machine in which you can pile all the greasy pots, utensils, and plates without removing leftover food, with all of them emerging cleaned, disinfected, dried, and organized). Robots can cook—not like a humanoid chef, but like an automated food processor connected to a self-cooking pot. Ingredients go in and the cooked dish comes out. All of these technology components exist now—and will be fine-tuned and integrated in the decade to come. So be patient. Wait for robotics to be perfected and for costs to go down. The commercial and subsequently personal applications will follow. By 2041, it’s not far-fetched to say that you may be living a lot more like the Jetsons!

me to be honest about his failings as well as his strengths. She is one of the smartest and most grounded people I have ever met. “There are parts of his life and personality that are extremely messy, and that’s the truth,” she told me early on. “You shouldn’t whitewash it. He’s good at spin, but he also has a remarkable story, and I’d like to see that it’s all told truthfully.” I leave it to the reader to assess whether I have succeeded in this mission. I’m sure there are players in this drama who will remember some of the events differently or think that I sometimes got trapped in Jobs’s distortion field. As happened when I wrote a book about Henry Kissinger, which in some ways was good preparation for this project, I found that people had such strong positive and negative emotions about Jobs that the Rashomon effect was often evident. But I’ve done the best I can to balance conflicting accounts fairly and be transparent about the sources I used. This is a book about the roller-coaster life and searingly intense personality of a creative entrepreneur whose passion for perfection and ferocious drive revolutionized six industries: personal computers, animated movies, music, phones, tablet computing, and digital publishing. You might even add a seventh, retail stores, which Jobs did not quite revolutionize but did reimagine. In addition, he opened the way for a new market for digital content based on apps rather than just websites. Along the way he produced not only transforming products but also, on his second try, a lasting company, endowed with his DNA, that is filled with creative designers and daredevil engineers who could carry forward his vision. In August 2011, right before he stepped down as CEO, the enterprise he started in his parents’ garage became the world’s most valuable company. This is also, I hope, a book about innovation. At a time when the United States is seeking ways to sustain its innovative edge, and when societies around the world are trying to build creative digital-age economies, Jobs stands as the ultimate icon of inventiveness, imagination, and sustained innovation. He knew that the best way to create value in the twenty-first century was to connect creativity with technology, so he built a company where leaps of the imagination were combined with remarkable feats of engineering. He and his colleagues at Apple were able to think differently: They developed not merely modest product advances based on focus groups, but whole new devices and services that consumers did not yet know they needed. He was not a model boss or human being, tidily packaged for emulation. Driven by demons, he could drive those around him to fury and despair. But his personality and passions and products were all interrelated, just as Apple’s hardware and software tended to be, as if part of an integrated system. His tale is thus both instructive and cautionary, filled with lessons about innovation, character, leadership, and values.

Well before the end of the 20th century however print had lost its former dominance. This resulted in, among other things, a different kind of person getting elected as leader. One who can present himself and his programs in a polished way, as Lee Quan Yu you observed in 2000, adding, “Satellite television has allowed me to follow the American presidential campaign. I am amazed at the way media professionals can give a candidate a new image and transform him, at least superficially, into a different personality. Winning an election becomes, in large measure, a contest in packaging and advertising. Just as the benefits of the printed era were inextricable from its costs, so it is with the visual age. With screens in every home entertainment is omnipresent and boredom a rarity. More substantively, injustice visualized is more visceral than injustice described. Television played a crucial role in the American Civil rights movement, yet the costs of television are substantial, privileging emotional display over self-command, changing the kinds of people and arguments that are taken seriously in public life. The shift from print to visual culture continues with the contemporary entrenchment of the Internet and social media, which bring with them four biases that make it more difficult for leaders to develop their capabilities than in the age of print. These are immediacy, intensity, polarity, and conformity. Although the Internet makes news and data more immediately accessible than ever, this surfeit of information has hardly made us individually more knowledgeable, let alone wiser, as the cost of accessing information becomes negligible, as with the Internet, the incentives to remember it seem to weaken. While forgetting anyone fact may not matter, the systematic failure to internalize information brings about a change in perception, and a weakening of analytical ability. Facts are rarely self-explanatory; their significance and interpretation depend on context and relevance. For information to be transmuted into something approaching wisdom it must be placed within a broader context of history and experience. As a general rule, images speak at a more emotional register of intensity than do words. Television and social media rely on images that inflamed the passions, threatening to overwhelm leadership with the combination of personal and mass emotion. Social media, in particular, have encouraged users to become image conscious spin doctors. All this engenders a more populist politics that celebrates utterances perceived to be authentic over the polished sound bites of the television era, not to mention the more analytical output of print. The architects of the Internet thought of their invention as an ingenious means of connecting the world. In reality, it has also yielded a new way to divide humanity into warring tribes. Polarity and conformity rely upon, and reinforce, each other. One is shunted into a group, and then the group polices once thinking. Small wonder that on many contemporary social media platforms, users are divided into followers and influencers. There are no leaders. What are the consequences for leadership? In our present circumstances, Lee's gloomy assessment of visual media's effects is relevant. From such a process, I doubt if a Churchill or Roosevelt or a de Gaulle can emerge. It is not that changes in communications technology have made inspired leadership and deep thinking about world order impossible, but that in an age dominated by television and the Internet, thoughtful leaders must struggle against the tide.

Pop culture was repackaged with the iPhone in mind. Our news, information, and video feeds were reformatted to Apple’s specifications. In a Wired cover story, Nancy Miller dubbed the resulting shift as “snack culture.” She described the endless buffet of “music, television, games, movies, fashion: We now devour our pop culture the same way we enjoy candy and chips—in conveniently packaged bite-size nuggets made to be munched easily with increased frequency and maximum speed. This is snack culture—and boy, is it tasty (not to mention addictive).”[47] We are all grazers, sampling from a wide array of apps and inputs. Professor S. Craig Watkins notes how we are consuming less of more. Thanks to the iPhone, “we have evolved from a culture of instant gratification to one of constant gratification.

And the wonderful folks at Nanyang Technological University, in Singapore, who believe “Squid sucker ring teeth material could aid reconstructive surgery, serve as eco-packaging.” (And you thought they were good only for calamari.)

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what’s now clear is that Satoshi was designing a technology that if existent would have likely ameliorated the toxic opacity of CMOs. Due to the distributed transparency and immutable audit log of a blockchain, each loan issued and packaged into different CMOs could have been documented on a single blockchain. This would have allowed any purchaser to view a coherent record of CMO ownership and the status of each mortgage within. Unfortunately, in 2008 multiple disparate systems—which were expensive and therefore poorly reconciled—held the system together by digital strings.

Fort is amongst the most rare category of writers who are "political" because they make us aware of what is happening to us in the deepest sense. He points to a rediscovery of the waY THat fantasy -processes dtermine the perception of time, change, and indeed the creation and growth of fact and product in themselves. Thus he demonstrates the workings of that operational cargo cult which is modern techno-capitalism, and whose fuel is engineered mystique. The belief that the new experiments in the new laboratories will be an improvement on the old experiments in the old laboratories is a millenial promise worthy of any island cult of New Guinea, worshipping, as many there do, the skeletal rusting parts of the corpse of the American military machine of over fifty years ago. In this sense, Fort cautions us about scientific promises and expectations. No matter how hard the islanders try visualising the world that manufactured their "magical" bits of B-29 wings, they cannot visualise technological time and it's cost/resources spectrum. For them, any day scores of B-29s will land on the long-overgrown strip with tins of hamburgers for free. But the apple pie America that made the B-29 is gone with Glen Miller's orchestra , the Marshall Plan, and General McArthur's return to Bataan, while the far fewer (and much more expensive) B-52s of our own day are only seen as sky-trails in the high Pacific blue. In any case, landing on a grass strip in a B-52 would be suicide for the crew, and certain death also for many fundamentalist believers. If such a thing did happen, it would seem to be a wounded bird in great trouble, and if the watchers below were saying their prayers as it approached, so too would be the captain and his crew. As for the hamburgers, well, there might be some scorched USAF lunch-tins available after the crash, and when they were found, whole cycles of belief could be rejuvenated: McDonald's USAF compo-packs might become a techno-industrial packaged sacrament, indicating that whilst times might be hard, at least the gods were trying. Little do the natives know that some members of the crews of the godlike silver vehicles wonder what transformation mysteries the natives are guarding in their turn. The crews have some knowledge that is thousands of years ahead of the natives, yet the primitives probably have some knowledge that the crews have lost thousands of years ago, and they might wonder why these gods need any radio apparatus to communicate over great distances. Both animals, in their dreaming, are searching for one another

I felt I was New Age before it became hip (and now passé), and disliked the name given to this 'recent' wave of spiritual interest in the 1980s because the word 'new' was in it: this word automatically implies that the phase will soon pass into something either “established” or stale, or will be chronicled as an ephemeral fad or phase to be found on some old bookshelf one day. Again, passé. For instance, the New Thought movement faded with the smoke of the Great War, the war to end all wars – which later was reclassified as WWI. Indeed, just a few years into the new 21st century, New Age was becoming old. Smooth jazz seemed to replace the name in music, and holistic and integral were the latest catch words describing the eclectic philosophy of the past decades. Astrologers were laughing: they knew the planetary alignments that predicted this network of integrated thought; it was the same inspiration behind the world wide web. Uranus (technological innovations, groups) and Neptune (images, imagination) reunited in the mid 1990s in the practical sign of Capricorn; we all became more connected with the next jump in electronics, technology and vision, right on cue. The world wide wave (www) was here. That wave came in, peaked in the 1990s, everyone was refreshed and expanded (some got drenched), and the promoters were now looking for new packaging. By the end of the 1990s, the Dot.com bubble burst. It was time for the next phase.

They generally packaged known technologies in a unique architecture and enabled the use of these products in applications where magnetic data storage and retrieval previously had not been technologically or economically feasible.

The truth is, Homo sapiens sapiens is pretty much the same the world over, regardless of skin color or technological development. Racists and provincial types have problems with this fact, but it is a fact. All mortals have the same potential, and only chance determines who's playing a spinet or who's clubbing dinner to death with a big rock. And, you know what? Mortals adapt to the environment in which they're placed. Switch babies between savages and technologicals, and nobody notices! I know, because I've seen it done. I've seen the son of a club-carrying cave dweller fuming because his accounting software wan't quite adequate for his needs. All humans have the same brain package.

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All of the homes, shops, and office buildings in Waterford are linked by an underground package-transfer network that uses the "floater" technology. It takes approximately thirty seconds to send a package from any one place in Waterford to any other, as long as the package is within the dimensions of a typical large supermarket item

Gothic is the genre of fear. Our fascination with it is almost always revived during times of instability and panic. In the wake of the French Revolution, the Marquis de Sade described the rise of the genre as 'the inevitable product of the revolutionary shock with which the whole of Europe resounded,' and literary critics in the late eighteenth century mocked the work of early gothic writers Anne Radcliffe and Matthew Lewis by referring to it as 'the terrorist school' of writing. As Fred Botting writes in Gothic, his lucid introduction to the genre, it expresses our unresolved feelings about 'the nature of power, law, society, family and sexuality' and yet is extremely concerned with issues of social disintegration and collapse. It's preoccupied with all that is immoral, fantastic, suspenseful, and sensational and yet prone to promoting middle-class values. It's interested in transgression, but it's ultimately more interested in restitution; it alludes to the past yet is carefully attuned to the present; it's designed to evoke excessive emotion, yet it's thoroughly ambivalent; it's the product of revolution and upheaval, yet it endeavors to contain their forces; it's terrifying, but pretty funny. And, importantly, the gothic always reflects the anxieties of its age in an appropriate package, so that by the nineteenth century, familiar tropes representing external threats like crumbling castles, aristocratic villains, and pesky ghosts had been swallowed and interiorized. In the nineteenth century, gothic horrors were more concerned with madness, disease, moral depravity, and decay than with evil aristocrats and depraved monks. Darwin's theories, the changing roles of women in society, and ethical issues raised by advances in science and technology haunted the Victorian gothic, and the repression of these fears returned again and again in the form of guilt, anxiety, and despair. 'Doubles, alter egos, mirrors, and animated representations of the disturbing parts of human identity became the stock devices,' Botting writes, 'signifying the alienation of the human subject from the culture and language in which s/he is located.' In the transition from modernity to post-modernity, the very idea of culture as something stable and real is challenged, and so postmodern gothic freaks itself out by dismantling modernist grand narratives and playing games. In the twentieth century, 'Gothic [was] everywhere and nowhere,' and 'narrative forms and devices spill[ed] over from worlds of fantasy and fiction into real and social spheres.

Just prior to the production push, all developers with changes going out must be present and check in on their IRC chat channel—any developers not present have their changes automatically removed from the deployment package. Rossi continued, “If everything looks good and our test dashboards and canary tests† are green, we push the big red button and the entire Facebook.com server fleet gets the new code delivered. Within twenty minutes, thousands and thousands of machines are up on new code with no visible impact to the people using the site.

Of course, for all their counterculture pretensions, corporations like Google, Amazon, and Apple are still corporations. They seek profits, they try to maximize their monopoly power, they externalize costs, and, of course, they exploit labor. The American technology sector has externalized the cost of industrial pollution to Chinas cities, where people live in a pall of smog but no one - certainly not Apple - has to bear the cost of cleanup. Apple/Foxconn’s dreadful labor practices in China are common knowledge, and those Amazon packages with the sunny smile issue forth from warehouses that are more like Blake’s “dark satanic mills” than they are the new employment model for the internet age. The technology industry has manufactured images of the rebel hacker and hipster nerd, of products that empower individual and social change, of new ways of doing business, and now of mindful capitalism. Whatever truth might attach to any of these, the fact is that these are impressions carefully managed to get us to keep buying products and, just as importantly, to remain confident in the goodness and usefulness of the high-tech industry. We are being told these stories in the hope that we will believe them, buy into them, and feel both ip and spiritually renewed by the association. Unhappily, in this view of things, mindfulness can be extracted from a context of Buddhist meanings, values, and purposes. Meditation and mindfulness are not part of a whole way of life but only a spiritual technology, a mental app that is the same regardless of how it is used an what it is used for. Corporate mindfulness takes something that has the capacity to be oppositional - Buddhism - and redefines it. Eventually, we forget that it ever had its own meaning.

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That trifecta—humanities, technology, business—is what has made him one of our era’s most successful and influential innovators. Like Steve Jobs, Bezos has transformed multiple industries. Amazon, the world’s largest online retailer, has changed how we shop and what we expect of shipping and deliveries. More than half of US households are members of Amazon Prime, and Amazon delivered ten billion packages in 2018, which is two billion more than the number of people on this planet. Amazon Web Services (AWS) provides cloud computing services and applications that enable start-ups and established companies to easily create new products and services, just as the iPhone App Store opened whole new pathways for business. Amazon’s Echo has created a new market for smart home speakers, and Amazon Studios is making hit TV shows and movies. Amazon is also poised to disrupt the health and pharmacy industries. At first its purchase of the Whole Foods Market chain was confounding, until it became apparent that the move could be a brilliant way to tie together the strands of a new Bezos business model, which involves retailing, online ordering, and superfast delivery, combined with physical outposts. Bezos is also building a private space company with the long-term goal of moving heavy industry to space, and he has become the owner of the Washington Post.

the chip is packaged and tested, often in Southeast Asia, before being sent to China for assembly into a phone or computer.

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A typical chip might be designed with blueprints from the Japanese-owned, UK-based company called Arm, by a team of engineers in California and Israel, using design software from the United States. When a design is complete, it’s sent to a facility in Taiwan, which buys ultra-pure silicon wafers and specialized gases from Japan. The design is carved into silicon using some of the world’s most precise machinery, which can etch, deposit, and measure layers of materials a few atoms thick. These tools are produced primarily by five companies, one Dutch, one Japanese, and three Californian, without which advanced chips are basically impossible to make. Then the chip is packaged and tested, often in Southeast Asia, before being sent to China for assembly into a phone or computer.

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On my early journey, I feel like I tried all the jobs. I picked blueberries by the bucket and manned the salad bar at the local pizza joint. I answered the phones and dialed for dollars, configured the technology system, designed training classes, and taught them. At one point, I ran the diskette duplication machine and packaged and sealed packs of diskettes (yes, that used to be a thing). I managed a restaurant and ran promotions to get more customers in on the weekends. I grew up with a firm belief that anything I wanted to do, I could learn. And so I did.

You can subscribe to a Volvo XC40 (their compact SUV) for $600 a month, and that includes concierge services like packages delivered straight to your vehicle. Everything is covered except the gas: insurance, maintenance, wear-and-tear replacements, 24/7 customer care. Volvo’s CEO expects that one out of every five of the company’s vehicles will be delivered via subscription by 2023, and the company is working on its own ridesharing network that will allow users to loan or rent its cars for profit. Jim Nichols, product and technology communications manager at Volvo USA, told Consumer Reports, “Our research has shown that many customers are looking for a hassle-free, fixed-rate experience that mirrors the many subscriptions they currently have, such as Netflix or Apple’s iPhone [upgrade] program.

Hyderabad's weddings are known for their opulence and grandeur. From the intricately designed bridal attire and jewelry to the sumptuous cuisine and exquisite decor, every detail is meticulously documented by photographers. These images serve as a testament to the city's rich cultural heritage and the values that bind families together. The business of wedding photography in Hyderabad india is thriving. The city's residents place a high value on preserving the memories of their special day, and they are willing to invest in professional photography services to achieve this. Photographers have embraced digital technology and social media to market their services and showcase their work. They have adapted to the changing times, offering diverse packages to meet the evolving needs and preferences of couples. Established photographers continue to innovate and expand their services, offering pre-wedding shoots, destination wedding coverage, thematic photography, and more. Aspiring photographers also enter the field, adding fresh talent and perspectives to the vibrant community of wedding photographers in Hyderabad.

Furthermore, it is not the people or the citizens who decide on what to vote, on which political program, at what time, and so on. It is the oligarchs and the oligarchic system that decide on this and that submit their choice to the vote of the electorate (in certain very specific cases). One could legitimately wonder, for instance, why there are not more referendums, and in particular referendums of popular initiative, in “democracy.” Cornelius Castoriadis perfectly described this state of affairs when he wrote: “The election is rigged, not because the ballot boxes are being stuffed, but because the options are determined in advance. They are told, ‘vote for or against the Maastricht Treaty,’ for example. But who made the Maastricht Treaty? It isn’t us.”127 It would thus be naive to believe that elections reflect public opinion or even the preferences of the electorate. For these oligarchic principles dominate our societies to such an extent that the nature of the choice is decided in advance. In the case of elections, it is the powerful media apparatus—financed in the United States by private interests, big business, and the bureaucratic machinery of party politics—that presents to the electorate the choices to be made, the viable candidates, the major themes to be debated, the range of possible positions, the questions to be raised and pondered, the statistical tendencies of “public opinion,” the viewpoint of experts, and the positions taken by the most prominent politicians. What we call political debate and public space (which is properly speaking a space of publicity) are formatted to such an extent that we are encouraged to make binary choices without ever asking ourselves genuine questions: we must be either for or against a particular political star, a specific publicity campaign, such or such “societal problem.” “One of the many reasons why it is laughable to speak of ‘democracy’ in Western societies today,” asserts Castoriadis, “is because the ‘public’ sphere is in fact private—be it in France, the United States, or England.”The market of ideas is saturated, and the political consumer is asked to passively choose a product that is already on the shelves. This is despite the fact that the contents of the products are often more or less identical, conjuring up in many ways the difference that exists between a brand-name product on the right, with the shiny packaging of the tried-and-true, and a generic product on the left, that aspires to be more amenable to the people. “Free elections do not necessarily express ‘the will of the people,’ ” Erich Fromm judiciously wrote. “If a highly advertised brand of toothpaste is used by the majority of the people because of some fantastic claims it makes in its propaganda, nobody with any sense would say that people have ‘made a decision’ in favor of the toothpaste. All that could be claimed is that the propaganda was sufficiently effective to coax millions of people into believing its claims.

Furthermore, it is not the people or the citizens who decide on what to vote, on which political program, at what time, and so on. It is the oligarchs and the oligarchic system that decide on this and that submit their choice to the vote of the electorate (in certain very specific cases). One could legitimately wonder, for instance, why there are not more referendums, and in particular referendums of popular initiative, in “democracy.” Cornelius Castoriadis perfectly described this state of affairs when he wrote: “The election is rigged, not because the ballot boxes are being stuffed, but because the options are determined in advance. They are told, ‘vote for or against the Maastricht Treaty,’ for example. But who made the Maastricht Treaty? It isn’t us.” It would thus be naive to believe that elections reflect public opinion or even the preferences of the electorate. For these oligarchic principles dominate our societies to such an extent that the nature of the choice is decided in advance. In the case of elections, it is the powerful media apparatus—financed in the United States by private interests, big business, and the bureaucratic machinery of party politics—that presents to the electorate the choices to be made, the viable candidates, the major themes to be debated, the range of possible positions, the questions to be raised and pondered, the statistical tendencies of “public opinion,” the viewpoint of experts, and the positions taken by the most prominent politicians. What we call political debate and public space (which is properly speaking a space of publicity) are formatted to such an extent that we are encouraged to make binary choices without ever asking ourselves genuine questions: we must be either for or against a particular political star, a specific publicity campaign, such or such “societal problem.” “One of the many reasons why it is laughable to speak of ‘democracy’ in Western societies today,” asserts Castoriadis, “is because the ‘public’ sphere is in fact private—be it in France, the United States, or England.”The market of ideas is saturated, and the political consumer is asked to passively choose a product that is already on the shelves. This is despite the fact that the contents of the products are often more or less identical, conjuring up in many ways the difference that exists between a brand-name product on the right, with the shiny packaging of the tried-and-true, and a generic product on the left, that aspires to be more amenable to the people. “Free elections do not necessarily express ‘the will of the people,’ ” Erich Fromm judiciously wrote. “If a highly advertised brand of toothpaste is used by the majority of the people because of some fantastic claims it makes in its propaganda, nobody with any sense would say that people have ‘made a decision’ in favor of the toothpaste. All that could be claimed is that the propaganda was sufficiently effective to coax millions of people into believing its claims.

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...by the late 2000s, it seemed like a sucker's bet to try to make a living as an inventor in the classic sense, by creating useful and original things... the country's most famous inventors were inventing things of dubious merit, generating enormous wealth for a few by hawking gadgets to the many. In the San Francisco Bay Area, as America's coal-fired power plants continued to soak the atmosphere with gunk, as dysfunction snarled Congress and the roads and bridges chipped and cracked, as twelve million searched in vain for jobs and the economies of entire towns ran on food stamps, the best and brightest trilled about the awesomeness of their smartphone apps. Twitter, Facebook, Instagram, Angry Birds, Summly, Wavii: software to entertain, encapsulate, package, distract. Silicon Valley: a place that has made many useful things and created enormous wealth and transformed the way we live and where many are now working to build a virtual social layer atop the real corroding world.

If you are looking for Alpine clichés, Munich will hand them to you in one chic and compact package. But the Bavarian capital also has plenty of unexpected trump cards under its often bright-blue skies. Here, folklore and age-old traditions exist side by side with sleek BMWs, designer boutiques and high-powered industry. The city’s museums showcase everything from artistic masterpieces to technological treasures and Oktoberfest history, while its music and cultural scenes are second only to those found in Berlin.

[I]n Greece, the distinctive political situation that arose beginning around 800 BCE and persisted for at least the next half-millennium was the differentiator that enabled the world of the city-states to perform economically and culturally at a level much higher than the premodern normal, defined by conditions in the Late Bronze, Early Iron, and early modern periods of Greek history - and indeed, at a level that in some respects matched the exceptionally high-performing early modern societies of Holland and Britain. Those conclusions are important to us in modernity, not because Greece was the unique origin of the Western tradition or the spark that ignited a putative 'great divergence' between East and West but because classical Greece is the earliest documented case of 'democratic exceptionalism plus efflorescence' - a historically rare combination of economic, cultural, and political conditions pertaining among developed countries in the contemporary world. Insofar as we value democracy and prefer wealth to poverty, then we have good reason to care about explaining the rise of the society in which the wealth and democracy package is first documented. We have equally good reasons for wanting to explain why the major states within that society failed to maintain their full independence in the face of entrepreneurial authoritarians willing and able to appropriate institutions and technology. In the long run, the loss of city-state independence was coincident with a long economic decline. By the seventh century CE, core Greece had reverted to the relatively impoverished condition of the 'premodern normal.' The world of Greek antiquity was obviously very different from our own, and some of the factors that led to both the rise and fall of classical Greece are unlikely to be repeated. Yet for those who do recognize certain features of our modernity in the history of classical Greece, that history may serve as a cautionary tale.

In a technologically rich society, it is easy to forget. With everything made and packaged in plastic and ready to eat, within a couple of generations even an activity as basic as knowing how to cook your own dinner becomes a fundamental threat to survival.

Now these types of efforts—focus groups and packaging studies—are traditionally located in the marketing department. But in high tech, marketing is too ignorant to drive the bus. What appears to the generalist to be a simple change may in fact cut across some fundamental technology boundary in a radically inappropriate way. Or conversely, what looks impossible to achieve may in fact be a by-product of a minor adjustment. In either case, engineering must be a direct partner in the effort, or it is wasted. It’s not market research alone, nor is it just product development. It’s whole product R&D, and it implies a new kind of cooperation between organizations traditionally set apart from each other.

Another finding in our research is that teams that build security into their work also do better at continuous delivery. A key element of this is ensuring that information security teams make preapproved, easy-to-consume libraries, packages, toolchains, and processes available for developers and IT operations to use in their work.

One year, we ordered four thousand pink iPods from Apple for Christmas. In mid-November, an Apple rep contacted us to say, “Problem—we can’t make Christmas delivery. They’re transitioning from a disk drive to a hard-drive memory in the iPods, and they don’t want to make any more using the old technology. Once we get the new ones made, we’ll get you your four thousand. But it won’t be in time for the holiday.” Other retailers would have simply apologized to their customers for the failure to deliver a product on time. That wasn’t going to fly at Amazon.com. We were not the kind of company that ruined people’s Christmases because of a lack of availability—not under any circumstances. So we went out and bought four thousand pink iPods at retail and had them all shipped to our Union Street office. Then we hand-sorted them, repacked them, and shipped them to the warehouse to be packaged and sent to our customers. It killed our margins on those iPods, but it enabled us to keep our promise to our customers. During the next weekly business review, we had to explain to Jeff what we were doing and why. He just nodded approvingly and said, “I hope you’ll get in touch with Apple and try to get our money back from the bastards.” Ultimately, Apple did grudgingly split the cost difference with us. But even if they hadn’t, it still would have been the right thing for Amazon to do.

Americans spend less on food because food in the US is cheaper, but it is alsoof poorer quality. The origin of this is the 1970s, when food costs were rising at the same time breakthrough technologies in the food industry were happening. President Nixon’s Secretary of Agriculture, Earl Butz,hijacked the country’s agricultural subsidy program (government money given to farmers during the Great Depression) and funneled it into the industrial production of corn and soy, which in turn promoted the rise of big agribusinesses and put smaller farmers out of business. The amount of corn produced has tripled, from 4 billion bushels in the1970s to 12 billion bushelstoday. When this much cheap corn is floating around, something has to be done with it—i.e., put it into every possible food product we can find, which is why corn syrup is in an innumerable amount of products.

It’s not enough that the public should be informed about the hazards of smoking; a warning has to be stamped on every package of cigarettes. Then cigarette advertising has to be restricted if not banned. The activists will never be satisfied until tobacco is outlawed, and after that it will be alcohol, then junk food, etc.