Roger Irrelevant Quotes

Our current education model threatens irrelevance for those who do not keep up, and it produces a massive number of people who are not keeping up.

The audience sat back, relaxed in their chairs, awaiting the expected mellow retrospective of a revered septuagenarian. Instead, Rogers rocked them with a series of challenges. He urged school psychologists not to content themselves merely with treating students damaged by an obsolete and irrelevant educational system but to change the system, to participate in designing an educational experience that would liberate the students’ curiosity and enhance the joy of learning.

Nonsemes and mathemes stand next to each other in detached and mutually irrelevant jumbles. They lack the crucial valency that ties sentence to sentence in a truth-directed argument or formula to formula in a valid proof, and they can accumulate forever without getting to the point of saying or revealing what they mean.

What a fantastic piece of hot lustful woman she was, Roger thought irrelevantly.

Diffusion investigations show that most individuals do not evaluate an innovation on the basis of scientific studies of its consequences, although such objective evaluations are not entirely irrelevant, especially to the very first individuals who adopt. Instead, most people depend mainly upon a subjective evaluation of an innovation that is conveyed to them from other individuals like themselves who have previously adopted the innovation

Growing up where she did, Beatrix had developed a romantic and adventurous nature, and she had no outlet for it any more. The happiest times I can remember spending with them were when we drove out - twice, I think - to the Long Mynd for a picnic. Roger had long since traded in his motorbike and scraped together enough money to buy a second-hand Morris Minor. Somehow we all squeezed into this (I seem to recall sitting in the front passenger seat, Beatrix sitting behind me with the baby on her lap) and drove out for the afternoon to those wonderful Shropshire hills. I wonder if you have ever walked on them yourself, Imogen. They are part of your story, you know. So many things have changed, changed beyond recognition, in the almost sixty years since the time I'm now recalling, but the Long Mynd is not one of them. In the last few months I have been too ill to walk there, but I did manage to visit in the last spring, to offer what I already sensed would be my final farewells. Places like this are important to me - to all of us - because they exist outside the normal timespan. You can stand on the backbone of the Long Mynd and not know if you are in the 1940s, the 2000s, the tenth or eleventh century... It is all immaterial, all irrelevant. The gorse and the purple heather are unchanging, and so are the sheeptracks which cut through them and criss-cross them, the twisted rocky outcrops which surprise you at every turn, the warm browns of the bracken, the distant greys of the conifer plantations, tucked far away down in secretive valleys. You cannot put a price on the sense of freedom and timelessness that is granted to you there, as you stand on the high ridge beneath a flawless sky of April blue and look across at the tame beauties of the English countryside, to the east, and to the west a hint of something stranger - the beginnings of the Welsh mountains

It is perhaps easier for an English writer than it is for an Italian to see through that nonsense, and to perceive what it is designed to conceal: the deep structural similarity between communism and fascism, both as theory and as practice, and their common antagonism to parliamentary and constitutional forms of government. Even if we accept the – highly fortuitous – identification of National Socialism and Italian Fascism, to speak of either as the true political opposite of communism is to betray the most superficial understanding of modern history. In truth there is an opposite of all the ‘isms’, and that is negotiated politics, without an ‘ism’ and without a goal other than the peaceful coexistence of rivals. Communism, like fascism, involved the attempt to create a mass popular movement and a state bound together under the rule of a single party, in which there will be total cohesion around a common goal. It involved the elimination of opposition, by whatever means, and the replacement of ordered dispute between parties by clandestine ‘discussion’ within the single ruling elite. It involved taking control – ‘in the name of the people’ – of the means of communication and education, and instilling a principle of command throughout the economy. Both movements regarded law as optional and constitutional constraints as irrelevant – for both were essentially revolutionary, led from above by an ‘iron discipline’. Both aimed to achieve a new kind of social order, unmediated by institutions, displaying an immediate and fraternal cohesiveness. And in pursuit of this ideal association – called a fascio by nineteenth-century Italian socialists – each movement created a form of military government, involving the total mobilization of the entire populace,3 which could no longer do even the most peaceful-seeming things except in a spirit of war, and with an officer in charge. This mobilization was put on comic display, in the great parades and festivals that the two ideologies created for their own glorification.

As Keynes observed, there cannot be "liquidity" for the community as a whole. The mistake is in thinking that markets have a duty to stay liquid or that buyers will always be present to accommodate sellers. The real culprit in 1994 was leverage. If you aren't in debt, you can't go broke and can't be made to sell, in which case "liquidity" is irrelevant. But a leveraged firm may be forced to sell, lest fast-accumulating losses put it out of business. Leverage always gives rise to this same brutal dynamic, and its dangers cannot be stressed too often.

I guess no one else watched the news last night?" "I was busy watching my taped reruns of Mister Rogers' Neighborhood," Marco said, giving Rachel a sly look. "Last night it was the one where it was a beautiful day in the neighborhood." Jake rolled his eyes up to the ceiling, the way he'd done a million times before when Marco said something irrelevant or annoying. -Animorphs #4, The Message page 11

The magical encounter with the Beethoven quartet, the Bach suite, the Brahms symphony, in which your whole being is gripped by melodic and harmonic ideas and taken on a journey through the imaginary space of music - that experience which lies at the heart of our civilisation and which is an incomparable source of joy and consolation to all those who know it - is no longer a universal resource. It has become a private eccentricity, something that a dwindling body of oldies cling to, but which is regarded by many of the young as irrelevant. Increasingly young ears cannot reach out to this enchanted world, and therefore turn away from it. The loss is theirs, but you cannot explain that to them, any more than you can explain the beauty of colours to someone who is congenitally blind.

I began to recall my own experience when I was Mercutio’s age (late teens I decided, a year or two older than Romeo) as a pupil at a public school called Christ’s Hospital. This school is situated in the idyllic countryside of the Sussex Weald, just outside Horsham. I recalled the strange blend of raucousness and intellect amongst the cloisters, the fighting, the sport, and general sense of rebelliousness, of not wishing to seem conventional (this was the sixties); in the sixth form (we were called Grecians) the rarefied atmosphere, the assumption that of course we would go to Oxford or Cambridge; the adoption of an ascetic style, of Zen Buddhism, of baroque opera, the Velvet Underground, Frank Zappa, and Mahler; of Pound, Eliot and e. e. cummings. We perceived the world completely through art and culture. We were very young, very wise, and possessed of a kind of innocent cynicism. We wore yellow stockings, knee breeches, and an ankle length dark blue coat, with silver buttons. We had read Proust, we had read Evelyn Waugh, we knew what was what. There was a sense, fostered by us and by many teachers, that we were already up there with Lamb, Coleridge, and all the other great men who had been educated there. We certainly thought that we soared ‘above a common bound’. I suppose it is a process of constant mythologizing that is attempted at any public school. Tom Brown’s Schooldays is a good example. Girls were objects of both romantic and purely sexual, fantasy; beautiful, distant, mysterious, unobtainable, and, quite simply, not there. The real vessel for emotional exchange, whether sexually expressed or not, were our own intense friendships with each other. The process of my perceptions of Mercutio intermingling with my emotional memory continued intermittently, up to and including rehearsals. I am now aware that that possibly I re-constructed my memory somewhat, mythologised it even, excising what was irrelevant, emphasising what was useful, to accord with how I was beginning to see the part, and what I wanted to express with it. What I was seeing in Mercutio was his grief and pain at impending separation from Romeo, so I suppose I sensitised myself to that period of my life when male bonding was at its strongest for me.

the political scientist Roger Pielke, Jr. has called the transformation of “abortion politics” into “tornado politics.” The debate preceding a collective decision about abortion is about values – there is no shared goal, and scientific information is all but irrelevant. But when deciding collectively on how to confront an approaching tornado, there is an indisputable shared goal, and ignoring the experts would be wholly irrational.

Why do I claim that this 'awareness', whatever it is, must be something non-computational, so that no robot, controlled by a computer, based merely on the standard logical ideas of a Turing machine (or equivalent)-whether top-down or bottom-up-can achieve or even simulate it? It is here that the Godelian argument plays its crucial role. It is hard to say much at the present time about our 'awareness' of, for example, the colour red; but there is something definite that we can say concerning our awareness of the infinitude of natural numbers. It is 'awareness' that allows a child to 'know' what it means for this sequence to go on for ever, when only absurdly limited, and seemingly almost irrelevant, kinds of descriptions in terms of a few oranges and bananas have been given. The concept of 'three' can indeed be abstracted, by a child, from such limited examples; and, moreover, the child can also latch on to the fact that this concept is but one of the unending sequence of similar concepts ('four', 'five', 'six', etc.). In some Platonic sense, the child already 'knows' what the natural numbers are.

If you aren’t in debt, you can’t go broke and can’t be made to sell, in which case “liquidity” is irrelevant.

It was Rogers who hurried to the carpenter shop beneath the forecastle and reappeared triumphantly, holding a hacksaw. He insisted on taking the first turn at cutting through the forged steel link. Soon, he tired of the task and handed the saw to a seaman. Then he wandered off, whistling to himself. Psychiatrists who later examined Rogers or studied his own account of these events have been struck by the marked disturbance of his thinking. A disturbed or psychotic personality suffering from this “thought disorder” has tremendous difficulty separating the relevant from the irrelevant, recalls and remembers everything, describes events in almost incredible detail. Rogers’ description of what happened to him when he left the bridge clearly displays this condition: “There had been a canary down in the hold of the ship. It belonged to the boatswain. I had seen the canary there. I was looking for a pair of shoes. I had lost mine overboard. “I got the canary and put a towel around the bird and came up. He was the only living thing down there. I got halfway up and the heat was terrific. I went all the way with the flashlight and I noticed there was a space of about four feet on the bulkhead that was beginning to glow, turning red.” Clutching the canary, he shuffled back to the deck and delivered the “news that the place was glowing hot down there and it’s a shame to use a five-and-ten-cent method to saw through the chain.” Suddenly the steel link snapped. In all, five hours had passed since the Tampa first offered help.

A Complement to Choice I don’t claim that consumer choice is never conscious, or that the quality of a value proposition is irrelevant. To the contrary: people have to have a reason to buy a product in the first place. And sometimes a new technology or a new regulation enables a company to demand consideration of a product—by radically lowering the price, offering new features, or providing a wholly new solution to a customer need. Robust where-to-play and how-to-win choices, therefore, are still essential to strategy. Without a value proposition superior to those of competitors that are attempting to appeal to the same customers, a company has nothing to build on.

The real culprit in 1994 was leverage. If you aren’t in debt, you can’t go broke and can’t be made to sell, in which case “liquidity” is irrelevant. But a leveraged firm may be forced to sell, lest fast-accumulating losses put it out of business. Leverage always gives rise to this same brutal dynamic, and its dangers cannot be stressed

The viewpoint is that it is simply the logical structure of the algorithm that is significant for the ‘mental state’ it is supposed to represent, the particular physical embodiment of that algorithm being entirely irrelevant.

If you aren’t in debt, you can’t go broke and can’t be made to sell, in which case “liquidity” is irrelevant. But a leveraged firm may be forced to sell, lest fast-accumulating losses put it out of business. Leverage always gives rise to this same brutal dynamic, and its dangers cannot be stressed too often.