Programming Romantic Quotes

I suspect that beneath your offensively and vulgarly effeminate façade there may be a soul of sorts. Have you read widely in Boethius?" "Who? Oh, heavens no. I never even read newspapers." "Then you must begin a reading program immediately so that you may understand the crises of our age," Ignatius said solemnly. "Begin with the late Romans, including Boethius, of course. Then you should dip rather extensively into early Medieval. You may skip the Renaissance and the Enlightenment. That is mostly dangerous propaganda. Now that I think of it, you had better skip the Romantics and the Victorians, too. For the contemporary period, you should study some selected comic books." "You're fantastic." "I recommend Batman especially, for he tends to transcend the abysmal society in which he's found himself. His morality is rather rigid, also. I rather respect Batman.

Did you ever think that if you told me where Bill's hiding his computer program, I would give you anything you asked for?" - Eric, club dead.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Credit and property and the 8-hour day are great friends of the Establishment. If you must buy things, pay cash, and only buy things of value--no trinkets, no gimmicks. Everything you own must be able to fit inside one suitcase; then your mind might be free. And before you face the troops in the street, DECIDE and KNOW what you are going to replace them with and why. Romantic slogans won't do. Have a definite program, clearly worded, so if DO win you will have a suitable and decent form of government.

there must be some connection between his excessively romantic attitude toward computer programming and his appeal to women.

Noemy says, “I guess it’s just the idea of love I miss. And, well, it was a good kiss.” Her smile turns rueful. “At least I got some practice.” A wonderful idea occurs to Abel. “Do you need more practice?” “Huh?” “We could practice, if you wanted."He smiles as he starts to explain."Remember what I told you on Genesis? I’m programmed with a wide array of techniques for providing physical pleasure, via every activity from kissing to the more arcane positions for sexual intercourse. Although I’ve never performed any of them before, I’m confident I could do so very skillfully.” She stares at him, eyes wide. Since she is swift to voice objections if she has them, Abel takes her silence as an encouraging sign. So he sits up on the bed to explain the further compelling reasons now coming to mind. “Humans need a certain amount of physical release and comfort in order to be psychologicallly healthy. You’ve been away from your family and friends for some time, and have endured considerable trauma, suggesting you are in even greater need than usual. I have all the information and technique necessary to be an excellent partner, my body is designed to be appealing, and of course I can neither carry disease nor impregnate you. We have total privacy and many hours of spare time. Conditions for intercourse would seem to be ideal.

Physicists talk about finding the “theory of everything”; well, set theory is so sweeping in its generality that it might appear to be “the theory of theories of everything.” It certainly appeared that way to the members of Bourbaki. Yet a few decades after their program got under way, the extraordinary Alexander Grothendieck came into their midst and transcended it. In doing so, he created a new style of pure mathematics that proved as fruitful as it was dizzyingly abstract. Long before his death in 2014 at the age of eighty-six in a remote hamlet in the Pyrenees, Grothendieck had come to be regarded as the greatest mathematician of the last half century. As Harris observes, he likely qualifies as the “most romantic” too: “His life story begs for fictional treatment.

We ask new members to avoid some hindrances to recovery that include: isolating and not asking for help, intellectualizing the program, focusing only on counseling, “falling in love” with another member and avoiding program work, erratic meeting attendance, and taking drugs or drinking alcohol. We suggest that newcomers to ACA stay out of romantic relationships since we need time to focus on ourselves. We are highly susceptible to unhealthy attachments which can divert us from focusing on ourselves. The ACA solution is in the meetings and the Twelve Steps, instead of in someone else.

How easy this is going to be, I thought. Why did it take me so long to realize it? I had cut that string long ago. My husband and my daughter lived in their own worlds and really didn’t want me intruding in them. Ronnie and I had a paint-by-numbers marriage now, and I had a paint-by-numbers relationship with my daughter. We moved from one thing to another like the hands of a clock, ticking to do this, ticking to do that, all of it programed and expected. If I threatened or even thought to make any changes, it set off alarms. What would happen to our family clock? It would stop. Could you live with that?

Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism.

Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism

What makes relationship break ups so difficult in a codependent society is not the pain of the romance ending - although there is certainly a lot of pain and grief about such endings - it is the shame that our disease beats us up with for:  being "failures;"  or for being unworthy and unlovable;  or for being so "stupid" as to make such a "wrong" choice.  Very often we hang onto a relationship long after it is empty and dead because we feel that ending it will prove that we were "wrong" - or that something is wrong with us.  This is especially true in instances where our family or friends warned us that the person wasn't good for us - then we have a great deal of ego investment in proving them wrong.  This kind of attempt to avoid "failure" - to avoid admitting "defeat" - has caused many a person to stay in relationships that were abusive long after they knew it was hopeless. The subconscious programming is so strong that it overrides common sense, intellectual knowledge, and conscious awareness - and keeps us putting a great deal of energy into rationalizing and denying reality.  It is that subconscious programming - which can not be substantially changed without becoming emotionally honest, which includes releasing the repressed grief energy from childhood - that makes us powerless to live life in any way except reacting to the extremes of codependency.  It is powerlessness over that programming that has caused us to be our own worst enemies.

Strauss finished Metamorphosen on April 12, 1945. Franklin Delano Roosevelt died the same day. Samuel Barber's Adagio for Strings, vaguely similar in tone to the music that Strauss had just composed, played on American radio. That afternoon in the ruins of Berlin, the Berlin Philharmonic presented an impeccably Hitlerish program that included Beethoven's Violin Concerto, Bruckner's Romantic Symphony, and the Immolation Scene from Götterdämmerung. After the concert, members of the Hitler Youth distributed cyanide capsules to the audience, or so the rumor went. Hitler marked his fifty-sixth birthday on April 20. Ten days later, he shot himself in the mouth. In accordance with his final instructions, the body was incinerated alongside that of Eva Braun. Hitler possibly envisaged his immolation as a reprise of that final scene of the Ring, in which Brünnhilde builds a pyre for Siegfried and rides into the flames. Or he may have hoped to reenact the love-death of Tristan—whose music, he once told his secretary, he wished to hear as he died. Walther Funk thought that Hitler had modeled the scorched-earth policy of the regime's last phase on Wagner's grand finale: "Everything had to go down in ruins with Hitler him-self, as a sort of false Götterdämmerung" Such an extravagant gesture would have fulfilled the prophecy of Walter Benjamin, who wrote that fascist humanity would "experience its own annihilation as a supreme aesthetic pleasure." But there is no evidence that the drug-addled Führer was thinking about Wagner or listening to music in the last days and hours of his life. Eyewitness reports suggest that the grim ceremony in the bombed-out Chancellery garden—two gasoline-soaked corpses burning fitfully, the one intact, the other with its skull caved in—was something other than a work of art.

And now I come to the first positively important point which I wish to make. Never were as many men of a decidedly empiricist proclivity in existence as there are at the present day. Our children, one may say, are almost born scientific. But our esteem for facts has not neutralized in us all religiousness. It is itself almost religious. Our scientific temper is devout. Now take a man of this type, and let him be also a philosophic amateur, unwilling to mix a hodge-podge system after the fashion of a common layman, and what does he find his situation to be, in this blessed year of our Lord 1906? He wants facts; he wants science; but he also wants a religion. And being an amateur and not an independent originator in philosophy he naturally looks for guidance to the experts and professionals whom he finds already in the field. A very large number of you here present, possibly a majority of you, are amateurs of just this sort. Now what kinds of philosophy do you find actually offered to meet your need? You find an empirical philosophy that is not religious enough, and a religious philosophy that is not empirical enough. If you look to the quarter where facts are most considered you find the whole tough-minded program in operation, and the 'conflict between science and religion' in full blast. The romantic spontaneity and courage are gone, the vision is materialistic and depressing. Ideals appear as inert by-products of physiology; what is higher is explained by what is lower and treated forever as a case of 'nothing but'—nothing but something else of a quite inferior sort. You get, in short, a materialistic universe, in which only the tough-minded find themselves congenially at home.If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender-minded philosophies, what do you find? Religious philosophy in our day and generation is, among us English-reading people, of two main types. One of these is more radical and aggressive, the other has more the air of fighting a slow retreat. By the more radical wing of religious philosophy I mean the so-called transcendental idealism of the Anglo-Hegelian school, the philosophy of such men as Green, the Cairds, Bosanquet, and Royce. This philosophy has greatly influenced the more studious members of our protestant ministry. It is pantheistic, and undoubtedly it has already blunted the edge of the traditional theism in protestantism at large. That theism remains, however. It is the lineal descendant, through one stage of concession after another, of the dogmatic scholastic theism still taught rigorously in the seminaries of the catholic church. For a long time it used to be called among us the philosophy of the Scottish school. It is what I meant by the philosophy that has the air of fighting a slow retreat. Between the encroachments of the hegelians and other philosophers of the 'Absolute,' on the one hand, and those of the scientific evolutionists and agnostics, on the other, the men that give us this kind of a philosophy, James Martineau, Professor Bowne, Professor Ladd and others, must feel themselves rather tightly squeezed. Fair-minded and candid as you like, this philosophy is not radical in temper. It is eclectic, a thing of compromises, that seeks a modus vivendi above all things. It accepts the facts of darwinism, the facts of cerebral physiology, but it does nothing active or enthusiastic with them. It lacks the victorious and aggressive note. It lacks prestige in consequence; whereas absolutism has a certain prestige due to the more radical style of it.

Of the computer people the only one who had impressed Robert as an engineer was Clark himself. "Take Lance," Robert said, when Steve popped upstairs. I'd missed Lance on this trip, and his attempt to infuse computer programming with the romantic spirit. "Lance is an unusually intelligent man," said Robert. "Yet the guy can't remember where he left his shoes. And when he goes to Amsterdam for a visit, he gets ripped off. What you need to be a good engineer is a set of skills, in addition to a logical process. Some people have an aptitude for it; some people never will." p231

Take WALL-E, for example, which was known, early on, as Trash Planet. For a long time, that movie ended with our googly-eyed trash compactor robot saving his beloved droid, EVE, from destruction in a dumpster. But there was something about that ending that nagged, that never quite felt right. We had countless discussions about it, but Andrew Stanton, the director, was having difficulty putting his finger on what was wrong, let alone finding a solution. The confusing thing was that the romantic plotline seemed right. Of course WALL-E would save EVE—he’d fallen in love with her the moment he saw her. In a sense, that was precisely the flaw. And it was Brad Bird who pointed that out to Andrew in a Braintrust meeting. “You’ve denied your audience the moment they’ve been waiting for,” he said, “the moment where EVE throws away all her programming and goes all out to save WALL-E. Give it to them. The audience wants it.” As soon as Brad said that, it was like: Bing! After the meeting, Andrew went off and wrote an entirely new ending in which EVE saves WALL-E, and at the next screening, there wasn’t a dry eye in the house.

Sex and love with robots. A bit amazing, fantastic, inconceivable, nevertheless, imaginable and scientifically explainable. Nowadays you can disclaim this idea because of a scientific fiction, but you cannot argue that it is completely incredible and contradicts human sexuality and romantic experience. As it is known, whatever you experience, you experience due to what is going on in the brain. Your physical contact with the partner’s body is nothing more than merely a physiological act, sending signals to the brain. Without the signals that cause neurochemical activity in the brain, your sexual contact cannot give you any sexual experience on its own. Your brain has been automatically programmed before this contact concerning which kind of natural design of the partner’s body can send more intense signals to your brain, which, in turn, enable it to experience stronger sexual pleasure. The direct cause of your sexual experience is your brain program, your sexual partner’s body, from which you derive sexual pleasure, is just indirect cause of it. Orgasm occurs in the brain, but not in any part of the body. Now imagine higher technological progress than ours. High bioengineering allows us to construct artificial robots similar to us — which have artificial ‘flesh and blood’ that is indistinguishable by your sense organs. When you get in physical contact with her ‘body’, your brain program could discern nothing artificial there. The same input signals, as if there is nothing artificial, and the brain would automatically begin to satisfy its sexual desires. However, there would be a fundamental difference — an artificial partner would exist absolutely adequate to your will. Visually, ‘she’ would be the living embodiment of your dreams. Neuroengineering would allow us to construct ‘her’ brain and through it also her conscious mind and personality, as you would like them to be. An ideal personality for you. It would be like that you say to do something and she would do, or you say don’t, and she wouldn’t. However, there wouldn’t be any direct control. You would control only her brain program, her unconscious and conscious mind, delete unwished episodes from her brain. She wouldn’t know that she is a robot, as you couldn’t know, if you were a robot. She would think that she is the same as you, having free will, being capable of thinking, feeling, expressing herself, controlling her behavior, and so on, and so forth. It would be possible to program her brain against leaving or killing you, so in that context you future would be guaranteed. The ideal personality, the ideal physical appearance — welcome to heaven, but only for those who have a lot of money. Unfortunately, even in the cyber-future, those who would be short of money would have to content themselves with biosocial robots in hell, as most of us do now.

One of the special teams turned sadistic in Kandahar and took out a village. The organization reacted swiftly by shutting down the program and denying any and all knowledge. Contracts were severed. Their service records heavily redacted. Overnight, the entire team was out. Out of the military, out of the war, out of the only life they knew. Team Fear took the fall.

June Brought, a leadership collaborator of mine, works in corporate wellness for the successful women’s clothing company Eileen Fisher. The company has flourished since its founding in 1984, currently earning revenue of more than $300 million a year. What truly sets the company apart, however, is its early adoption of conscious capitalism and a sincere desire to enhance the lives of all its stakeholders. Eileen Fisher was one of the first clothing companies that insisted on using sustainable materials such as organic cotton, and implemented programs to reduce fabric and fiber waste. Eileen Fisher’s philanthropic efforts focus on business leadership grants to develop and benefit the careers of young women around the world. The company is also committed to enhancing the well-being of its own employees at every level, which is why June was hired. According to June, “Eileen Fisher is not just another company that claims to care about the well-being of its employees but really only cares about how they can contribute to the well-being of the bottom line. Eileen Fisher truly is concerned with its staff as human beings first.” One of the tools June uses to help individuals at Eileen Fisher and elsewhere find a healthy balance between life and work involves what she calls “completing your own circuit.” She believes it is essential that we plug into our own beings first in order to feel empowered, fulfilled, and complete. As June explains, when we outsource our power to a job, a romantic relationship, or any external condition, “we compromise our emotional welfare and risk having someone cut off our power.” She says that completing our own circuit involves a deep internal knowing that “we are fully charged and complete unto ourselves without any need for outside support or validation.

A few years later, Raylan and I went our separate ways. He joined the military and I started the science program at the university. It was after our breakup that the thread of my life, woven from Fate’s loom, finally started to take shape. And it was because of science that I met him. The one.

Huh. Programming. Debugging. It wasn’t Lincoln’s favorite, but it beat archiving and compressing. At least it was a problem to solve. And it would only be for a few months, maybe less.

I completely understand where our instilled belief that “true” love should be hard comes from. You don’t need to look any further than whatever program is currently on your TV. It makes for a better narrative when someone has to jump through fiery hoops and disown their family in order to be with their one and only. The problem is that these stories are always framed as romantic instead of unhealthy and/or traumatizing.

Romantic feelings were so tiresome. And so inappropriate, when dealing with a patient, but human beings are programmed to get attached to those we caretake, or those who take care of us.

In our resistance to the business mentality, we are still Spanish, stubbornly Spanish. Also, we have not stopped being Catholic, nor have we stopped being romantic, and we cannot conceive of private life without love, nor of public life without chivalry, or of our children’s education without ideals. If you want to be our friends, you will have to accept us as we are. Do not attempt to remodel us after your image. Mechanical civilization, material progress, industrial techniques, wealth, comfort, hobbies—all these figure in our programs of work and enjoyment of life. But, for us, the essence of human life does not lie in such things.

[On emotional deprivation:] Avoid cold partners who generate high chemistry. This is that simple rule that is so hard to follow. Do not get involved with depriving partners. The rule is so hard to follow because these are precisely the partners who attract you most. We often give patients this rule-of-thumb: If you meet someone for whom you feel a high degree of chemistry, rate how much chemistry on a 0 to 10 scale. If you rate the person a 9 or 10, then think twice about becoming involved with this person. Occasionally, such relationships work out, after a great deal of turmoil. But, more often, the strong chemistry you feel will be based on lifetraps that they trigger in you, rather than positive qualities that will make the relationship last. We are not saying that you have to settle for spending the rest of your life with a partner who only generates a responses of 0-5 in you. We feel that there has to be some chemistry for the relationship to work. But, if there is only romantic chemistry, it almost certainly will not work in the long run. There are plenty of 6’s, 7’s, and 8’s out there. One of them might bring you the deep fulfilment of an intimate, loving relationship, perhaps for the first time in your life.

[On emotional deprivation:] Avoid cold partners who generate high chemistry. This is that simple rule that is so hard to follow. Do not get involved with depriving partners. The rule is so hard to follow because these are precisely the partners who attract you most. We often give patients this rule-of-thumb: If you meet someone for whom you feel a high degree of chemistry, rate how much chemistry on a 0 to 10 scale. If you rate the person a 9 or 10, then think twice about becoming involved with this person. Occasionally, such relationships work out, after a great deal of turmoil. But, more often, the strong chemistry you feel will be based on lifetraps that they trigger in you, rather than positive qualities that will make the relationship last. We are not saying that you have to settle for spending the rest of your life with a partner who only generates a responses of 0-5 in you. We feel that there has to be some chemistry for the relationship to work. But, if there is only romantic chemistry, it almost certainly will not work in the long run. There are plenty of 6’s, 7’s, and 8’s out there. One of them might bring you the deep fulfilment of an intimate, loving relationship, perhaps for the first time in your life.

There have been glimpses of alternative romance narratives—not only in niche genres or in programs with small but dedicated followings, but also in Hollywood blockbusters and primetime television—that represent an empowered version of womanhood that still finds room for intimacy, even if it is a struggle. These alternative romance narratives offer sites of potential resistance, transformation, and agency. They show us examples where feminist-friendly heterosexual intimacies are being advanced and even celebrated, where pockets of popular culture are replacing the feminist man-hating stereotype with a feminist man-loving ideal—whether the love is romantic or not—that portrays female relationships with men in ways that avoid or question the old caricatures. (6)

Above all, don’t make a list of New Year’s resolutions. Each January 1, millions of people drag themselves out of bed, full of hope or hangover, resolved to eat less, exercise more, spend less money, work harder at the office, keep the home cleaner, and still miraculously have more time for romantic dinners and long walks on the beach. By February 1, they’re embarrassed to even look at the list. But instead of lamenting their lack of willpower, they should put the blame where it belongs: on the list. No one has enough willpower for that list. If you’re going to start a new physical exercise program, don’t try to overhaul your finances at the same time. If you’re going to need your energy for a new job—like, say, the presidency of the United States—then this probably isn’t the ideal time to go cold turkey on cigarettes. Because you have only one supply of willpower, the different New Year’s resolutions all compete with one another. Each time you try to follow one, you reduce your capacity for all the others.

The notion that social groups are never merely aggregates of their members, and that “we must study the history of the [social] group, its traditions and institutions, if we are to understand and explain it as it is now,” once propped up Romantic nationalist history and universal histories of civilization from Hegel to Toynbee.3 Now it has become dogma among feminists, proponents of African-American studies, and other minority group-identities. Without it, in fact, much of the multiculturalist program would collapse under its own weight.

I have to admit I don't really know what love is. I've been programmed to pursue the romantic trappings of it, but I suppose I haven't spent much time considering what I would want or need from an actual relationship.

In an interview, Jonathan Merritt asked Eugene Peterson if he had any advice for younger Christians who are “itchy for a deeper and more authentic discipleship. Eugene’s answer is classic: Go to the nearest smallest church and commit yourself to being there for 6 months. If it doesn’t work out, find somewhere else. But don’t look for programs, don’t look for entertainment, and don’t look for a great preacher. A Christian congregation is not a glamorous place, not a romantic place. That’s what I always told people. If people were leaving my congregation to go to another place of work, I’d say, “Find the smallest church, the closest church, and stay there for 6 months.” Sometimes it doesn’t work. Some pastors are just incompetent. And some are flat out bad. So, I don’t think that’s the answer to everything, but it’s a better place to start than going to the one with all the programs, the glitz, all that stuff.

Yes, do that,” Ignatius said excitedly. “Begin organizing at every level.” “Oh, I never guessed that you would be such a fun person to know. You were so hostile in that dreadful, tacky bar.” “My being has many facets.” “You amaze me.” The young man stared at Ignatius’ outfit. “To think that they’re letting you run around loose. In a way, I respect you.” “Thank you very much.” Ignatius’ voice was smooth, pleased. “Most fools don’t comprehend my worldview at all.” “I wouldn’t imagine so.” “I suspect that beneath your offensively and vulgarly effeminate façade there may be a soul of sorts. Have you read widely in Boethius?” “Who? Oh, heavens no. I never even read newspapers.” “Then you must begin a reading program immediately so that you may understand the crises of our age,” Ignatius said solemnly. “Begin with the late Romans, including Boethius, of course. Then you should dip rather extensively into early Medieval. You may skip the Renaissance and the Enlightenment. That is mostly dangerous propaganda. Now that I think of it, you had better skip the Romantics and the Victorians, too. For the contemporary period, you should study some selected comic books.” “You’re fantastic.” “I recommend Batman especially, for he tends to transcend the abysmal society in which he’s found himself. His morality is rather rigid, also. I rather respect Batman.

When I launched my AI career in 1983, I did so by waxing philosophic in my application to the Ph.D. program at Carnegie Mellon. I described AI as “the quantification of the human thinking process, the explication of human behavior,” and our “final step” to understanding ourselves. It was a succinct distillation of the romantic notions in the field at that time and one that inspired me as I pushed the bounds of AI capabilities and human knowledge. Today, thirty-five years older and hopefully a bit wiser, I see things differently. The AI programs that we’ve created have proven capable of mimicking and surpassing human brains at many tasks. As a researcher and scientist, I’m proud of these accomplishments. But if the original goal was to truly understand myself and other human beings, then these decades of “progress” got me nowhere. In effect, I got my sense of anatomy mixed up. Instead of seeking to outperform the human brain, I should have sought to understand the human heart. It’s a lesson that it took me far too long to learn. I have spent much of my adult life obsessively working to optimize my impact, to turn my brain into a finely tuned algorithm for maximizing my own influence. I bounced between countries and worked across time zones for that purpose, never realizing that something far more meaningful and far more human lay in the hearts of the family members, friends, and loved ones who surrounded me. It took a cancer diagnosis and the unselfish love of my family for me to finally connect all these dots into a clearer picture of what separates us from the machines we build. That process changed my life, and in a roundabout way has led me back to my original goal of using AI to reveal our nature as human beings. If AI ever allows us to truly understand ourselves, it will not be because these algorithms captured the mechanical essence of the human mind. It will be because they liberated us to forget about optimizations and to instead focus on what truly makes us human: loving and being loved. Reaching that point will require hard work and conscious choices by all of us. Luckily, as human beings, we possess the free will to choose our own goals that AI still lacks. We can choose to come together, working across class boundaries and national borders to write our own ending to the AI story. Let us choose to let machines be machines, and let humans be humans. Let us choose to simply use our machines, and more importantly, to love one another.

The male body, for example, is specific in terms of its participation in the reproductive process because of its relative simplicity, but above all its speed. After all, the phrase… he lasted three "whole" minutes… didn't just come about by accident.

the expectation that someone else will, in the long run, make us… happy… is the perfect way to end up… unhappy!

Paradox: Feelings of jealousy are triggered by the body trying to protect us from potentially losing our partner. However, the way excessive jealousy manifests itself ends up driving our partner away…

Agrarianism was more like European conservatism in its desire to preserve ancient social patterns against the upheavals wrought by industrialism and centralized government. This attachment to a vanished means of subsistence gave agrarianism a Romantic, literary character. Its poetic models of chivalric aristocracy, however, did not dwell on, if they mentioned at all, the chattel slavery that had been the basis of the southern economy for so many centuries.    This failure to reckon with the racist legacy of the South diluted the movement's impact. The Agrarians could not make up their minds on a political program or on civil rights for black people. The disparity between the Agrarians' beautiful rhetoric and philosophical sophistication and southern politics as actually conducted day to day was a brutal example of the difference between intellectual theory and democratic practice. Worse still, some of those who traveled in the same intellectual circles as the Agrarians flirted with another danger implicit in radical critiques of America: an openness to authoritarianism.

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