Technology In Education Quotes

School has become the world religion of a modernized proletariat, and makes futile promises of salvation to the poor of the technological age.

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

Even those who do not, or cannot, avail themselves of a scientific education, choose to benefit from the technology that is made possible by the scientific education of others.

The issue of reimbursement by payers is an important factor that should be discussed. Is it possible that if radiologists use AI to read scans, they’ll receive less reimbursement? Or to approach this from the other angle, if payers are reimbursing for the use of AI, will they pay radiologists less as a result? My discussions with insurance executives have shown that they don’t think this is likely. If the use of these technologies will improve patient outcomes and lead to fewer errors, there are benefits to them that will motivate executives to pay for them in addition to radiologists’ reading fees.

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

People who cannot put strings of sentences together in good order cannot think. An educational system that does not teach the technology of writing is preventing thought.

How easy it is for so many of us today to be undoubtedly full of information yet fully deprived of accurate information.

In order to be the master of your life, you must first recognize that you are the rightful master of your brain, its owner and operator.

What we're learning in our schools is not the wisdom of life. We're learning technologies, we're getting information. There's a curious reluctance on the part of faculties to indicate the life values of their subjects.

An eternal question about children is, how should we educate them? Politicians and educators consider more school days in a year, more science and math, the use of computers and other technology in the classroom, more exams and tests, more certification for teachers, and less money for art. All of these responses come from the place where we want to make the child into the best adult possible, not in the ancient Greek sense of virtuous and wise, but in the sense of one who is an efficient part of the machinery of society. But on all these counts, soul is neglected.

Tweet others the way you want to be tweeted.

In a world where education is predominantly verbal, highly educated people find it all but impossible to pay serious attention to anything but words and notions. There is always money for, there are always doctrines in, the learned foolery of research into what, for scholars, is the all-important problem: Who influenced whom to say what when? Even in this age of technology the verbal humanities are honoured. The non-verbal humanities, the arts of being directly aware of the given facts of our existence, are almost completely ignored.

My most educated analysis, with all means of science and technology in mind, is that it’s magic,” Alex said. “There’s no other possible explanation!” -Alex Bailey, The Land of Stories; The Wishing Spell

After trying out a number of ways to reduce inequalities and failing, I was gradually forced to conclude that the decisive factors were the people, their natural abilities, education and training. Knowledge and the possession of technology were vital for the creation of wealth.

Grit, persistence, adaptability, financial literacy, interview skills, human relationships, conversation, communication, managing technology, navigating conflicts, preparing healthy food, physical fitness, resilience, self-regulation, time management, basic psychology and mental health practices, arts, and music—all of these would help students and also make school seem much more relevant. Our fixation on college readiness leads our high school curricula toward purely academic subjects and away from life skills. The purpose of education should be to enable a citizen to live a good, positive, socially productive life independent of work.

(Space programs are) a force operating on educational pipelines that stimulate the formation of scientists, technologists, engineers and mathematicians... They're the ones that make tomorrow come. The foundations of economies... issue forth from investments we make in science and technology.

No metal. . .no magic. . .and no technology.

To adapt to our complex world of weaponized information, maybe schools should teach data as we do languages.

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

All men are born with an equal and inalienable right to disillusionment. So, until they choose to waive that right, it's three cheers for Technological Progress and a College Education for everybody.

It might be very hard to believe but with no metal and no magic there’d be no technology.

I fear that we live in an ahistorical age in which we believe that we are so wise that we no longer need the lessons of the past, perhaps most disturbingly of all that technology has put us beyond the lessons of the past.

Lifelong learning is no longer a luxury but a necessity for employment.

Humans need to enhance their capabilities, as machines are learning fast, gaining increasingly higher-level human functions.

Your traditional EDUCATION is not going to CHANGE your life but the life you are experiencing that can change you. Choose a POSITIVE life STYLE with positive ATTITUDE which could bring you a life with HAPPINESS and WISDOM

Unless there is some kind of spiritual revolution that can keep abreast of our technological genius, it is unlikely that we will save our planet. A purely rational education will not suffice.

I would argue that it is not human fecundity that is overcrowding the world so much as the technological multipliers of the power of individual humans. The worst disease of the world now is probably the ideology of technological heroism, according to which more and more people willingly cause large-scale effects that they do not see and that they cannot control. This is the ideology of the professional class of the industrial nations—a class whose allegiance to communities and places has been dissolved by their economic motives and by their educations. These are people who will go anywhere and jeopardize anything in order to assure the success of their careers.

In the pursuit of greater equality in our education system, from K to PhD, technology access, print literacies, and verbal skill all collide as requirements for even basic participation in an information-based, technology-dependent economy and society.

My filmmaking education consisted of finding out what filmmakers I liked were watching, then seeing those films. I learned the technical stuff from books and magazines, and with the new technology you can watch entire movies accompanied by audio commentary from the director. You can learn more from John Sturges' audio track on the 'Bad Day at Black Rock' laserdisc than you can in 20 years of film school. Film school is a complete con, because the information is there if you want it.

So, is there energy enough for all? Yes. Is there food enough for all? Yes. Is there housing enough for all? There could be, there is no real problem there. Same for clothing. Is there health care enough for all? Not yet, but there could be; it’s a matter of training people and making small technological objects, there is no planetary constraint on that one. Same with education. So all the necessities for a good life are abundant enough that everyone alive could have them. Food, water, shelter, clothing, health care, education

B-quadrant businesses get tax credits for hiring employees, for increasing their research and development, and for investing in green technology.

When technology advances too quickly for education to keep up, inequality generally rises.

Over time I’ve learned, surprisingly, that it’s tremendously hard to get teams to be super ambitious. It turns out most people haven’t been educated in this kind of moonshot thinking. They tend to assume that things are impossible, rather than starting from real-world physics and figuring out what’s actually possible. It’s why we’ve put so much energy into hiring independent thinkers at Google, and setting big goals. Because if you hire the right people and have big enough dreams, you’ll usually get there. And even if you fail, you’ll probably learn something important. It’s also true that many companies get comfortable doing what they have always done, with a few incremental changes. This kind of incrementalism leads to irrelevance over time, especially in technology, because change tends to be revolutionary not evolutionary. So you need to force yourself to place big bets on the future.

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

With modern technology it is the easiest of tasks for a media, guided by a narrow group of political manipulators, to speak constantly of democracy and freedom while urging regime changes everywhere on earth but at home. A curious condition of a republic based roughly on the original Roman model is that it cannot allow true political parties to share in government. What then is a true political party: one that is based firmly in the interest of a class be it workers or fox hunters. Officially we have two parties which are in fact wings of a common party of property with two right wings. Corporate wealth finances each. Since the property party controls every aspect of media they have had decades to create a false reality for a citizenry largely uneducated by public schools that teach conformity with an occasional advanced degree in consumerism.

But before a computer became an inanimate object, and before Mission Control landed in Houston; before Sputnik changed the course of history, and before the NACA became NASA; before the Supreme Court case Brown v. Board of Education of Topeka established that separate was in fact not equal, and before the poetry of Martin Luther King Jr.’s “I Have a Dream” speech rang out over the steps of the Lincoln Memorial, Langley’s West Computers were helping America dominate aeronautics, space research, and computer technology, carving out a place for themselves as female mathematicians who were also black, black mathematicians who were also female.

Soberingly, despite all our advances in technology and material resources, we are not much more advanced in the art of delivering emotionally healthy childhoods than generations before us.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

Our world is now so complex, our technology and science so powerful, and our problems so global and interconnected that we have come to the limits of individual human intelligence and individual expertise.

They had studied law, information technology and art history as part of their beauty treatment, they had let Norwegian taxpayers finance years at university just so that they could end up as overqualified, stay-at-home playthings and sit here exchanging confidences about how to keep their sugar daddies suitably happy, suitably jealous and suitably on their toes.

Once you go digging into the actual technical mechanisms by which predictability is calculated, you come to understand that its science is, in fact, anti-scientific, and fatally misnamed: predictability is actually manipulation. A website that tells you that because you liked this book you might also like books by James Clapper or Michael Hayden isn’t offering an educated guess as much as a mechanism of subtle coercion.

A modern soldier returning from combat---or a survivor of Sarajevo---goes from the kind of close-knit group that humans evolved for, back into a society where most people work outside the home, children are educated by strangers, families ae isolated from wider communities, and personal gain almost completely eclipses collective good. Even if he or she is part of a family, that is not the same as belonging to a group that shares resources and experiences almost everything collectively. Whatever the technological advances of modern society---and they're nearly miraculous---the individualized lifestyles that those technologies spawn seem to be deeply brutalizing to the human spirit.

The bold code of the transhumanist will rise. That's an inevitable, undeniable fact. It's embedded in the undemocratic nature of technology and our own teleological evolutionary advancment. It is the future. We are the future like it or not. And it needs to molded, guided, and handled correctly by the strength and wisdom of transhumanist scientists with their nations and resources standing behind them, facilitating them. It needs to be supported in a way that we can make a successful transition into it, and not sacrifice ourselves—either by its overwhelming power or by a fear of harnessing that power. You need to put your resources into the technology. Into our education system. Into our universities, industries, and ideas. Into the strongest of our society. Into the brightest of our society. Into the best of our society So that we can attain the future.

[On technology:] A realm of intimate, personal power is developing -- power of the individual to conduct his own education, find his own inspiration, shape his own environment, and share his adventure with whoever is interested.

Yes, some new technology emerged once everyone was permitted a decent education. But there was no trick to it. No quick fix. The problem wasn’t technological.” What, then? “I told you. People just decided to take care of each other.

Understanding block-chain makes you go mad, unless you start your own cult

The process of discovery (or innovation, or technological progress) itself depends on antifragile tinkering, aggressive risk bearing rather than formal education.

acquiring more education and skills will not necessarily offer effective protection against job automation

When we introduce new technologies into our classrooms we are teaching our students twice.

Progressive teachers knew very well how to use the computer for their own ends as an instrument of change; School knew very well how to nip this subversion in the bud.

The most important thing we can do is inspire young minds and to advance the kind of science, math and technology education that will help youngsters take us to the next phase of space travel. John Glenn

We’ve arranged a global civilization in which most crucial elements—transportation, communications, and all other industries; agriculture, medicine, education, entertainment, protecting the environment; and even the key democratic institution of voting—profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.

Of course, even before Flaubert, people knew stupidity existed, but they understood it somewhat differently: it was considered a simple absence of knowledge, a defect correctable by education. In Flaubert's novels, stupidity is an inseparable dimension of human existence. It accompanies poor Emma throughout her days, to her bed of love and to her deathbed, over which two deadly agélastes, Homais and Bournisien, go on endlessly trading their inanities like a kind of funeral oration. But the most shocking, the most scandalous thing about Flaubert's vision of stupidity is this: Stupidity does not give way to science, technology, modernity, progress; on the contrary, it progresses right along with progress!

In our unconsciousness we take credit where no credit is due, oblivious to the real source of everything we pretend is ours—the sacred origin not just of religion but also of everything else, of science and technology, education and law, of medicine, logic, architecture, ordinary daily life, the cry of longing, the excruciating ache of the awakening love for wisdom.

The popular contemporary wisdom that a liberal arts education is outmoded is true only to the extent that social equality, liberty, and worldly development of mind and character are outmoded and have been displaced by another set of metrics: income streams, profitability, technological innovation.

The particular myth that's been organizing this talk, and in a way the whole series, is the story of the Tower of Babel in the Bible. The civilization we live in at present is a gigantic technological structure, a skyscraper almost high enough to reach the moon. It looks like a single world-wide effort, but it's really a deadlock of rivalries; it looks very impressive, except that it has no genuine human dignity. For all its wonderful machinery, we know it's really a crazy ramshackle building, and at any time may crash around our ears. What the myth tells us is that the Tower of Babel is a work of human imagination, that its main elements are words, and that what will make it collapse is a confusion of tongues. All had originally one language, the myth says. The language is not English or Russian or Chinese or any common ancestor, if there was one. It is the language that makes Shakespeare and Pushkin authentic poets, that gives a social vision to both Lincoln and Gandhi. It never speaks unless we take the time to listen in leisure, and it speaks only in a voice too quiet for panic to hear. And then all it has to tell us, when we look over the edge of our leaning tower, is that we are not getting any nearer heaven, and that it is time to return to earth. [p.98]

Changes in technology come along roughly every five to seven years, so no one can ever have any expectation of permanence in the workplace. People's skills will always need upgrading. But the right kind of education for the twenty-first century is the one that prepares us to weather these changes—and which does so equally, without regard to where we are from or what your parents do.

These days, students struggle with conversation. What makes sense is to engage them in it. The more you think about educational technology, with all its bells and whistles, the more you circle back to the simple power of conversation.

Children should be taught about history not as is usually the case now, that this is the record of long past events, which one ought to know about for some reason or other. But that this is a story from which one may learn not only what has happened, but what may, and probably will, happen again. Literature and history, these two great branches of human learning, records of human behaviour, human thought, are less and less valued by the young, and by educators, too. Yet from them one may learn how to be a citizen and a human being. We may learn how to look at ourselves and at the society we live in, in that calm, cool, critical and sceptical way which is the only possible stance for a civilized human being, or so have said all the philosophers and the sages. But all the pressures go the other way, towards learning what is immediately useful, what is functional. More and more the demand is for people to be educated to function in an almost certainly temporary stage of technology. Educated for the short term.

Each generation exercises power over its successors: and each, in so far as it modifies the environment bequeathed to it and rebels against tradition, resists and limits the power of its predecessors. This modifies the picture which is sometimes painted of a progressive emancipation from tradition and a progressive control of natural processes resulting in a continual increase of human power. In reality, of course, if any one age really attains, by eugenics and scientific education, the power to make its descendants what it pleases, all men who live after it are the patients of that power. They are weaker, not stronger: for though we may have put wonderful machines in their hands we have pre-ordained how they are to use them.

Most of today’s educational systems are built upon the same learning hierarchy: math and science at the top, humanities in the middle, art on the bottom. The reason for this is because these systems were developed in the nineteenth century, in the midst of the industrial revolution, when this hierarchy provided the best foundation for success. This is no longer the case. In a rapidly changing technological culture and an ever-growing information-based economy, creative ideas are the ultimate resource. Yet our current educational system does little to nourish this resource.

As AI technology matures paired with the continued implementation of Blockchain technology, I think we'll see a lot of analyst, educator and lawyer jobs for example be repositioned into the consulting industry. Consulting will pretty much be a broad category for all jobs involved in the gathering, utilization and sale of actionable data.

The landed classes neglected technical education, taking refuge in classical studies; as late as 1930, for example, long after Ernest Rutherford at Cambridge had discovered the atomic nucleus and begun transmuting elements, the physics laboratory at Oxford had not been wired for electricity. Intellectual neglect technical education to this day. [Describing C.P. Snow's observations on the neglect of technical education.]

As patriarchy enforces a temperamental imbalance of personality traits between the sexes, its educational institutions, segregated or co-educational, accept a cultural programing toward the generally operative division between “masculine” and “feminine” subject matter, assigning the humanities and certain social sciences (at least in their lower or marginal branches) to the female—and science and technology, the professions, business and engineering to the male. Of

The jobs in the greatest demand in the future don't yet exist and will require workers to use technologies that have not yet been invented to solve problems that we don't yet even know are problems.

The shock which the Nazi horrors produced was so great, because they came after two hundred years of Roussellian propaganda about the goodness of human nature and also because the Germans were literate, clean, technologically progressive, hard working, “modern,” sober, “orderly,” and so forth. Yet about human nature we get more concrete and more pertinent information from the Bible than from statistics dealing with secondary education, the frequency of bathtubs or the mileage of superhighways.

Across the centuries the moral systems from medival chivalry to Bruce Springsteen love anthems have worked the same basic way. They take immediate selfish interests and enmesh them within transcendent, spiritual meanings. Love becomes a holy cause, an act of self-sacrifice and selfless commitment. But texting and the utilitarian mind-set are naturally corrosive toward poetry and imagination. A coat of ironic detachment is required for anyone who hopes to withstand the brutal feedback of the marketplace. In today's world, the choice of a Prius can be a more sanctified act than the choice of an erotic partner. This does not mean that young people today are worse or shallower than young people in the past. It does mean they get less help. People once lived within a pattern of being, which educated the emotions, guided the temporary toward the permanent and linked everyday urges to higher things. The accumulated wisdom of the community steered couples as they tried to earn each other's commitment. Today there are fewer norms that guide that way. Today's technology seems to threaten the sort of recurring and stable reciprocity that is the building block of trust.

By the 1980's and 1990's, Moore's Law had emerged as the underlying assumption that governed almost everything in the Valley, from technology to business, education, and even culture. The "law" said the number of transistors would double every couple of years. It dictated that nothing stays the same for more than a moment; no technology is safe from its successor; costs fall and computing power increases not at a constant rate but exponentially: If you're not running on what became known as " Internet time," you're falling behind.

The next phase of the Digital Revolution will bring even more new methods of marrying technology with the creative industries, such as media, fashion, music, entertainment, education, literature, and the arts. Much of the first round of innovation involved pouring old wine—books, newspapers, opinion pieces, journals, songs, television shows, movies—into new digital bottles. But new platforms, services, and social networks are increasingly enabling fresh opportunities for individual imagination and collaborative creativity. Role-playing games and interactive plays are merging with collaborative forms of storytelling and augmented realities. This interplay between technology and the arts will eventually result in completely new forms of expression and formats of media. This innovation will come from people who are able to link beauty to engineering, humanity to technology, and poetry to processors. In other words, it will come from the spiritual heirs of Ada Lovelace, creators who can flourish where the arts intersect with the sciences and who have a rebellious sense of wonder that opens them to the beauty of both.

Today we produce only 60,000 to 70,000 engineers per year, 40 percent of whom are foreigners, while China produces over 400,000 engineers per year. With this kind of technological discrepancy, we will be left far behind in the not too distant future unless we begin to address our educational shortcomings with more than political rhetoric.

Nowadays, being “connected” means 24/7 availability. Emailing, texting, Twittering, calling, keeping one’s website and Facebook status current seem essential to being and remaining relevant in the world. In addition to the positive impact of globally interconnecting humanity, the information era is also contributing to the creation of a high-tech, low-touch society. It is impacting language, the publishing world, education, and social revolts. Neurologists and other pundits, including Nicholas Carr in his Atlantic article, “Is Google Making Us Stupid?”, point out the paradoxical downsides of not setting healthy boundaries or applying discipline to how we engage technology. Some have gone so far as to suggest that it is making us “spiritually stupid” by keeping us too distracted to participate in spiritual practices. But how about this: can using technology with mindfulness lead to beneficial social and spiritual connection?

Here were the luxury and priviledge of the well-fed man scoffing at all hopes and progress for the rest. [He] owed nothing to a world that nurtured him kindly, liberally educated him for free, sent him to no wars, brought him to manhood without scary rituals or famine or fear of vengeful gods, embraced him with a handsome pension in his twenties and placed no limits on his freedom of expression. This was an easy nihilism that never doubted that all we had made was rotten, never thought to pose alternatives, never derived hope from friendship, love, free markets, industry, technology, trade, and all the arts and sciences.

It is quite simple: put passion ahead of training. Feel out in any way you can what you most want to do in science, or technology, or some other science-related profession. Obey that passion as long as it lasts. Feed it with the knowledge the mind needs to grow. Sample other subjects, acquire a general education in science, and be smart enough to switch to a greater love if one appears. But don’t just drift through courses in science hoping that love will come to you. Maybe it will, but don’t take the chance. As in other big choices in your life, there is too much at stake. Decision and hard work based on enduring passion will never fail you.

So how can we improve the educational system? We should probably first rethink school curricula, and link them in more obvious ways to social goals (elimination of poverty and crime, elevation of human rights, etc.), technological goals (boosting energy conservation, space exploration, nanotechnology, etc.), and medical goals (cures for cancer, diabetes, obesity, etc.) that we care about as a society.

As a practical matter I’ve learned to seek the minimum amount of technology for myself that will create the maximum amount of choices for myself and others. The cybernetician Heinz von Foerster called this approach the Ethical Imperative, and he put it this way: “Always act to increase the number of choices.” The way we can use technologies to increase choices for others is by encouraging science, innovation, education, literacies, and pluralism. In my own experience this principle has never failed: In any game, increase your options.      

We’ve arranged a society on science and technology in which nobody understands anything about science and technology, and this combustible mixture of ignorance and power sooner or later is going to blow up in our faces. I mean, who is running the science and technology in a democracy if the people don’t know anything about it? Science is more than a body of knowledge, it’s a way of thinking. If we are not able to ask skeptical questions to interrogate those who tell us something is true, to be skeptical of those in authority, then we’re up for grabs for the next charlatan political or religious leader who comes ambling along. It’s a thing that Jefferson lay great stress on. It wasn’t enough, he said, to enshrine some rights in the Constitution and the Bill of Rights, the people had to be educated and they have to practice their skepticism and their education. Otherwise, we don’t run the government, the government runs us. —Carl Sagan

What have the breathtaking advances in communications technology done for the human mind? Beats me. SAT scores among the top tenth of high-school students in the United States, that fraction who are prime candidates for higher education in any period, are lower today than they were in the early 1960s. Believe, if you wish, that computers and the Internet in the classroom will change all that, but I assure you, it is sheer Digibabble.

...nor do I want to suggest that the Amish are perfect people or that their way of life is perfect. What I want to recommend are some Amish principles: 1) They have preserved their families and communities. 2) They have maintained the practices of neighbourhood. 3) They have maintained the domestic arts of kitchen and garden, household and homestead. 4) They have limited their use of technology so as not to displace or alienate available human labour or available free source of power (the sun, wind, water, and so on). 5) They have their farms to a scale that is compatible both with the practice of neighborhood and with the optimum use of low-power technology. 6) By the practices and limits already mentioned, they have limited their costs. 7) They have educated their children to live at home and serve their communities. 8) They esteem farming as both a practical art and a spiritual discipline. These principles define a world to be lived by human beings, not a world to be exploited by managers, stockholders, and experts.

The Light and the Darkness both flow in to Delhi. Gurgaon, where Mr. Ashok lived, is the bright, modern end of the city, and this place. Old Delhi is the other end. Full of things that the modern world forget all about rickshaws, old stone buildings and Muslims. On a Sunday, though, there is something more: if you keep pushing through the crowd that is always there, go past the men clearing the other men’s ears by poking rusty metal rods into them, past the men selling small fish trapped in green bottles full of brine, past the cheap shoe market and the cheap shirt market, you come great secondhand book market Darya Ganj. You may have heard of this market, sir, since it is one of the wonders of the world. Tens of thousands of dirty, rotting, blackened books on every subject- Technology, Medicine, Sexual Pleasure, Philosophy, Education, and Foreign Countries — heaped upon the pavement from Delhi Gate onwards all the way until you get to the market in front of the Red Fort. Some books are so old they crumble when you touch them; some have silverfish feasting on them- some look like they were retrieved from a flood, or from a fire. Most shops on the pavement are shuttered down; but the restaurants are still open, and the smell of fried food mingles with the smell of rotting paper. Rusting exhaust fans turn slowly in the ventilators of the restaurants like the wings of giant moths. I went amid the books and sucked in the air; it was like oxygen after the stench of the brothel.

The ideological fantasies of this movement [New Left of the 1960s] … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades.… The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; …the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge.

Tinkerers built America. Benjamin Franklin, Thomas Edison, Henry Ford, all were tinkerers in their childhood. Everything from the airplane to the computer started in somebody's garage. Go back even further: the Industrial Revolution was a revolution of tinkerers. The great scientific thinkers of eighteenth-century England couldn't have been less interested in cotton spinning and weaving. Why would you be? It was left to a bloke on the shop floor who happened to glance at a one-thread wheel that had toppled over and noticed that both the wheel and the spindle were still turning. So James Hargreaves invented the spinning jenny, and there followed other artful gins and mules and frames and looms, and Britain and the world were transformed. By tinkerers rather than thinkerers. "Technological change came from tinkerers," wrote Professor J.R. McNeill of Georgetown, "people with little or no scientific education but with plenty of hands-on experience." John Ratzenberger likes to paraphrase a Stanford University study: "Engineers who are great in physics and calculus but can't think in new ways about old objects are doomed to think in old ways about new objects." That's the lesson of the spinning jenny: an old object fell over and someone looked at it in a new way.

Thanks is part to our education system, we tend to think that we're smarter than the stupid guys in funny wigs who came before us. But that's because we are mistaking technology, progress, and access to information for intelligence. We think that because we know how to use iPhones (but not build them), browse the Internet (but not understand how it works), and use Google (but not really know anything), our educational system is working just great. By the same token, we think that those dumb aristocrats who used horses to get around and didn't have electricity were neanderthals.

Inequality is neither economic nor technological; it is ideological and political. This is no doubt the most striking conclusion to emerge from the historical approach I take in this book. In other words, the market and competition, profits and wages, capital and debt, skilled and unskilled workers, natives and aliens, tax havens and competitiveness—none of these things exist as such. All are social and historical constructs, which depend entirely on the legal, fiscal, educational, and political systems that people choose to adopt and the conceptual definitions they choose to work with.

Finally, and even more seriously, I fear a return to the international climate that prevailed in the 1920s and '30s, when the United States withdrew from the global stage and countries everywhere pursued what they perceived to be their own interests without regard to larger and more enduring goals. When arguing that every age has its own Fascism, the Italian writer and Holocaust survivor Primo Levi added that the critical point can be reached “not just through the terror of police intimidation, but by denying and distorting information, by undermining systems of justice, by paralyzing the education system, and by spreading in a myriad subtle ways nostalgia for a world where order reigned.” If he is right (and I think he is), we have reason to be concerned by the gathering array of political and social currents buffeting us today—currents propelled by the dark underside of the technological revolution, the corroding effects of power, the American president’s disrespect for truth, and the widening acceptance of dehumanizing insults, Islamophobia, and anti-Semitism as being within the bounds of normal public debate. We are not there yet, but these feel like signposts on the road back to an era when Fascism found nourishment and individual tragedies were multiplied millions-fold.

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.

The rationalistic faith of the Enlightenment has a view of God (Deism), revelation (general, not special), truth (known by reason alone), sin (Pelagianism), Christ (teacher of morality and example of love), atonement (via subjective theories only), salvation (through education and technology), the church (the scientific community), and eschatology (utopia on earth through progress). But most modern people who live their lives as though this set of beliefs were true dislike admitting that they follow a religion. They would rather it was a choice between religion and reason, which is why the myth of the warfare between science and religion was invented in the nineteenth century.

It takes a heavy commitment to quality education for all to avoid that stratification of society, those needless degrees of separation. But even the present-day United States has lost what commitment it used to have to free education of high quality. Anyone reading the annual surveys of science literacy (another example: fewer than half of Americans know that the earth orbits the sun once a year) has to wonder how badly most people are going to be left behind, further along into the 21st century, whether they too will become "stubborn, apathetic, and perverse" toward a scientific and technological world they must view as magical, beyond their comprehension, accessible only via the right incantations.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." All this demagoguery' had one purpose: to create trouble for Zhou Enlai and Deng Xiao-ping and generate chaos. It was only in persecuting people and in destruction that Mme Mao and the other luminaries of the Cultural Revolution had a chance to "shine." In construction they had no place. Zhou and Deng had been making tentative efforts to open the country up, so Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra. In the two years since the fall of Lin Biao, my mood had changed from hope to despair and fury. The only source of comfort was that there was a fight going on at all, and that the lunacy was not reigning supreme, as it had in the earlier years of the Cultural Revolution. During this period, Mao was not giving his full backing to either side. He hated the efforts of Zhou and Deng to reverse the Cultural Revolution, but he knew that his wife and her acolytes could not make the country work. Mao let Zhou carry on with the administration of the country, but set his wife upon Zhou, particularly in a new campaign to 'criticize Confucius." The slogans ostensibly denounced Lin Biao, but were really aimed at Zhou, who, it was widely held, epitomized the virtues advocated by the ancient sage. Even though Zhou had been unwaveringly loyal, Mao still could not leave him alone. Not even now, when Zhou was fatally ill with advanced cancer of the bladder.

Twenty-five hundred years ago it might have been said that man understood himself as well as any other part of his world. Today he is the thing he understands least. Physics and biology have come a long way, but there has been no comparable development of anything like a science of human behavior. Greek physics and biology are now of historical interest only (no modern physicist or biologist would turn to Aristotle for help), but the dialogues of Plato are still assigned to students and cited as if they threw light on human behavior. Aristotle could not have understood a page of modern physics or biology, but Socrates and his friends would have little trouble in following most current discussions of human affairs. And as to technology, we have made immense strides in controlling the physical and biological worlds, but our practices in government, education, and much of economics, though adapted to very different conditions, have not greatly improved. We can scarcely explain this by saying that the Greeks knew all there was to know about human behavior. Certainly they knew more than they knew about the physical world, but it was still not much. Moreover, their way of thinking about human behavior must have had some fatal flaw. Whereas Greek physics and biology, no matter how crude, led eventually to modern science, Greek theories of human behavior led nowhere. If they are with us today, it is not because they possessed some kind of eternal verity, but because they did not contain the seeds of anything better.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra.

Edmond persuasively described a future where technology had become so inexpensive and ubiquitous that it erased the gap between the haves and the have-nots. A future where environmental technologies provided billions of people with drinking water, nutritious food, and access to clean energy. A future where diseases like Edmond’s cancer were eradicated, thanks to genomic medicine. A future where the awesome power of the Internet was finally harnessed for education, even in the most remote corners of the world. A future where assembly-line robotics would free workers from mind-numbing jobs so they could pursue more rewarding fields that would open up in areas not yet imagined. And, above all, a future in which breakthrough technologies began creating such an abundance of humankind’s critical resources that warring over them would no longer be necessary.

I had heard an amazing story that supported what the Archbishop was saying. When I met James Doty, he was the founder and director of the Center of Compassion and Altruism Research and Education at Stanford and the chairman of the Dalai Lama Foundation. Jim also worked as a full-time neurosurgeon. Years earlier, he had made a fortune as a medical technology entrepreneur and had pledged stock worth $30 million to charity. At the time his net worth was over $75 million. However, when the stock market crashed, he lost everything and discovered that he was bankrupt. All he had left was the stock that he had pledged to charity. His lawyers told him that he could get out of his charitable contributions and that everyone would understand that his circumstances had changed. “One of the persistent myths in our society,” Jim explained, “is that money will make you happy. Growing up poor, I thought that money would give me everything I did not have: control, power, love. When I finally had all the money I had ever dreamed of, I discovered that it had not made me happy. And when I lost it all, all of my false friends disappeared.” Jim decided to go through with his contribution. “At that moment I realized that the only way that money can bring happiness is to give it away.” •

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

Every now and then, I'm lucky enough to teach a kindergarten or first-grade class. Many of these children are natural-born scientists - although heavy on the wonder side, and light on skepticism. They're curious, intellectually vigorous. Provocative and insightful questions bubble out of them. They exhibit enormous enthusiasm. I'm asked follow-up questions. They've never heard of the notion of a 'dumb question'. But when I talk to high school seniors, I find something different. They memorize 'facts'. By and large, though, the joy of discovery, the life behind those facts has gone out of them. They've lost much of the wonder and gained very little skepticism. They're worried about asking 'dumb' questions; they are willing to accept inadequate answers, they don't pose follow-up questions, the room is awash with sidelong glances to judge, second-by-second, the approval of their peers. They come to class with their questions written out on pieces of paper, which they surreptitiously examine, waiting their turn and oblivious of whatever discussion their peers are at this moment engaged in. Something has happened between first and twelfth grade. And it's not just puberty. I'd guess that it's partly peer pressure not to excel - except in sports, partly that the society teaches short-term gratification, partly the impression that science or mathematics won't buy you a sports car, partly that so little is expected of students, and partly that there are few rewards or role-models for intelligent discussion of science and technology - or even for learning for it's own sake. Those few who remain interested are vilified as nerds or geeks or grinds. But there's something else. I find many adults are put off when young children pose scientific questions. 'Why is the Moon round?', the children ask. 'Why is grass green?', 'What is a dream?', 'How deep can you dig a hole?', 'When is the world's birthday?', 'Why do we have toes?'. Too many teachers and parents answer with irritation, or ridicule, or quickly move on to something else. 'What did you expect the Moon to be? Square?' Children soon recognize that somehow this kind of question annoys the grown-ups. A few more experiences like it, and another child has been lost to science.

Honesty requires that we each recognize the need to limit procreation, consumption, and waste, but equally we must radically reduce our expectations that machines will do our work for us or that therapists can make us learned or healthy. The only solution to the environmental crisis is the shared insight of people that they would be happier if they could work together and care for each other. Such an inversion of the current world view requires intellectual courage for it exposes us to the unenlightened yet painful criticism of being not only anti-people and against economic progress, but equally against liberal education and scientific and technological advance. We must face the fact that the imbalance between man and the environment is just one of several mutually reinforcing stresses, each distorting the balance of life in a different dimension. In this view, overpopulation is the result of a distortion in the balance of learning, dependence on affluence is the result of a radical monopoly of institutional over personal values, and faulty technology is inexorably consequent upon a transformation of means into ends

This daunting and wondrous century is throwing open basic questions the twentieth century thought it had answered. Our questions are intimate and civilizational all at once—definitions of when life begins and when death happens; of the meaning of marriage and family and identity; of our relationship to the natural world; of our relationship to technology and our relationships through technology. The Internet in its infancy is upending the nature of making and leading and learning and belonging. It’s sending us into a new Reformation, but this time of all of our institutions at once—political, educational, economic, and religious. The interesting and challenging thing about this moment is that we know the old forms aren’t working. But we can’t yet see what the new forms will be. We are making them up in “real time”; we’re even reimagining time.

I do not know if you read some time ago how one of the Marshals of the Russian army reporting to the Polit Bureau, said that in the army they were training soldiers under hypnosis —you know what that means? You are put under hypnosis and taught how to kill, how to obey completely, function with complete independence, but within a pattern, under the authority of a superior. Now culture and society are doing exactly the same thing to each one of us. Culture and society have hypnotized you. Do please listen to this very carefully, it is not only being done in the army in Russia, but it is being done all over the world. When you read the Gita endlessly, or the Koran, or repeat some mantram, some endlessly repeated words, you are doing exactly the same thing. When you say, “I am a Hindu”, “I am a Buddhist”, “I am a Muslim”, “I am a Catholic”, the same pattern is being repeated, you have been mesmerized, hypnotized; and technology is doing exactly the same thing. You can be a clever lawyer, a first-class engineer, or an artist, or a great scientist, but always within a fragment of the whole. I do not know if you see this, not because I describe it, but actually see what is taking place. The Communists are doing it, the Capitalists are doing it, everybody, parents, schools, education, they are all shaping the mind to function within a certain pattern, a certain fragment. And we are always concerned with bringing about a change within the pattern, within the fragment. Madras 3 January 1968

A good question is like the one Albert Einstein asked himself as a small boy—“What would you see if you were traveling on a beam of light?” That question launched the theory of relativity, E=MC2, and the atomic age. A good question is not concerned with a correct answer. A good question cannot be answered immediately. A good question challenges existing answers. A good question is one you badly want answered once you hear it, but had no inkling you cared before it was asked. A good question creates new territory of thinking. A good question reframes its own answers. A good question is the seed of innovation in science, technology, art, politics, and business. A good question is a probe, a what-if scenario. A good question skirts on the edge of what is known and not known, neither silly nor obvious. A good question cannot be predicted. A good question will be the sign of an educated mind. A good question is one that generates many other good questions. A good question may be the last job a machine will learn to do. A good question is what humans are for.

When I was growing up it was still acceptable—not to me but in social terms—to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more. A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

According to H.G. Wells, you either adapt or perish, now as ever, is nature’s inexorable imperative. It is not necessary to change, after all survival is not mandatory This generation might seem arrogant to the older generation due to some reasons. The older generation believes an older person or someone of higher authority is always right and being sceptical is an insult, lol Our generation is full of people who are so skeptical, they wanna know why this is this and that is that, they don't just hear and believe, they hear, hear from other sides, look at it critically and express their opinions based on their conviction. This generation is full of people who are somewhat confident cos they study, they observe and due to these, they are equipped with better information and like you know, knowledge is power. You know right from wrong, you know truth from lies. When you are with those in authority and have this knowledge, an ignorant person of higher authority would be scared of you, feel threatened and might resort to maltreating and frustrating you, defaming your character etc The older generation and the younger generation are usually having misunderstanding because the older generation are being deceived by pride, the younger generation due to their advanced education do not wanna give merit to whom it isn't due. While the older generation postulates that respect is not earned but compulsory for them to be accorded, the younger generation believes respect must be earned. lol The older generation rules by fiction but the younger generation lives by facts. The older generation uses age to oppress, the younger generation uses their knowledge to defend. The older generation believes they can never be wrong, the younger generation wants fair hearing, demands for it, if denied, they take it by force due to the confidence they've built around themselves. The older generation is unfair to the younger generation, there was once a time they were listened to without doubts and opposition, this is the time for the younger generation to be listened to due to advancement in education and exposure. The younger generation, due to their quest for higher knowledge through research, etc, they have realized the consequences of being ignorant and with their power of conviction, they are not letting the older generation have their autocratic ways affect them. To the younger generation, one should be able to prove whatever he says, no more latent heresies and this is what the older generation don't wanna hear of. The older generation wants to continue enslaving the younger generation but the younger generation is more equipped than the older generation and as such, not letting that happen. Technology advances every day, the younger generation are ever ready to adapt to the changes but the older generation is not ready for that, they wanna remain stagnant and still have the say of the day. Like George Bernard Shaw once said, the reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man