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Witchcraft had once been widely used before cursed by the society. I see today the society presumes technology will have a different treatment.

I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking. I want to grow really old with my wife, Annie, whom I dearly love. I want to see my younger children grow up and to play a role in their character and intellectual development. I want to meet still unconceived grandchildren. There are scientific problems whose outcomes I long to witness—such as the exploration of many of the worlds in our Solar System and the search for life elsewhere. I want to learn how major trends in human history, both hopeful and worrisome, work themselves out: the dangers and promise of our technology, say; the emancipation of women; the growing political, economic, and technological ascendancy of China; interstellar flight. If there were life after death, I might, no matter when I die, satisfy most of these deep curiosities and longings. But if death is nothing more than an endless dreamless sleep, this is a forlorn hope. Maybe this perspective has given me a little extra motivation to stay alive. The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better, it seems to me, in our vulnerability, is to look Death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

Fads swept the youth of the sprawl at the speed of light; entire subcultures could rise overnight, thrive for a dozen weeks, and then vanish utterly.

Everyone can enjoy a life of luxurious leisure if the machine-produced [robots] wealth is shared, or most people can end up miserably poor if the machine-owners successfully lobby against wealth redistribution. So far, the trend seems to be toward the second option, with technology driving ever-increasing inequality.

I’ve always rejected the great-man idea. The belief that human history was formed by singular individuals instead of broad social forces? Romantic, but …” He waved a hand vaguely, like he was stirring fog. “Demographic trends. Economic cycles. Technological progress. All much more powerful predictors than any one person. And yet here I am.

In business, you gotta provide value. That's an essential of business. Technologies evolve and sometimes new technologies enter the mix - new apps, new platforms, new patterns of consumption, new ways to produce.... The ways value is produced and consumed is endlessly changing. But the necessity for businesses to produce value and the fact that what people actually buy is value; that never changes.

The chief causes of the environmental destruction that faces us today are not biological, or the product of individual human choice. They are social and historical, rooted in the productive relations, technological imperatives, and historically conditioned demographic trends that characterize the dominant social system. Hence, what is ignored or downplayed in most proposals to remedy the environmental crisis is the most critical challenge of all: the need to transform the major social bases of environmental degradation, and not simply to tinker with its minor technical bases. As long as prevailing social relations remain unquestioned, those who are concerned about what is happening are left with few visible avenues for environmental action other than purely personal commitments to recycling and green shopping, socially untenable choices between jobs and the environment, or broad appeals to corporations, political policy-makers, and the scientific establishment--the very interests most responsible for the current ecological mess.

Every once in a while, an up-or-down-leg goes on for a long time and/or to a great extreme and people start to say "this time it's different." They cite the changes in geopolitics, institutions, technology or behaviour that have rendered the "old rules" obsolete. They make investment decisions that extrapolate the recent trend. And then it turns out that the old rules still apply and the cycle resumes. In the end, trees don't grow to the sky, and few things go to zero.

Mostly, though, students get what economist Bryan Caplan called narrow vocational training for jobs few of them will ever have. Three-quarters of American college graduates go on to a career unrelated to their major—a trend that includes math and science majors—after having become competent only with the tools of a single discipline. One good tool is rarely enough in a complex, interconnected, rapidly changing world. As the historian and philosopher Arnold Toynbee said when he described analyzing the world in an age of technological and social change, “No tool is omnicompetent.” •

Civilization is revving itself into a pathologically short attention span. The trend might be coming from the acceleration of technology, the short-horizon perspective of market-driven economics, the next-election perspective of democracies, or the distractions of personal multitasking. All are on the increase. Some sort of balancing corrective to the short-sightedness is needed—some mechanism or myth that encourages the long view and the taking of long-term responsibility, where “the long term” is measured at least in centuries.

California has often led the country, indeed the world, in the technology, consumption, trends, lifestyles, and of course, mass entertainment. It is where the car found its earliest and fullest expression, where suburbs blossomed, where going to gym replaced going to church, where forces that lead so many to assume that direct democracy is the wave of the future - declining political parties, telecommuting, new technology, the internet generation 0 are all most well developed in this vast land.

Organisations need to look into AI through the lens of business capabilities rather than technology viewpoints

The promise of blockchain technology for gun control continues to be stonewalled, just like other attempts at reining in the availability of guns throughout America.

Were we dealing with a spectrum-based system that described male and female sexuality with equal accuracy, data taken from gay males would look similar to data taken from straight females—and yet this is not what we see in practice. Instead, the data associated with gay male sexuality presents a mirror image of data associated with straight males: Most gay men are as likely to find the female form aversive as straight men are likely to find the male form aversive. In gay females we observe a similar phenomenon, in which they mirror straight females instead of appearing in the same position on the spectrum as straight men—in other words, gay women are just as unlikely to find the male form aversive as straight females are to find the female form aversive. Some of the research highlighting these trends has been conducted with technology like laser doppler imaging (LDI), which measures genital blood flow when individuals are presented with pornographic images. The findings can, therefore, not be written off as a product of men lying to hide middling positions on the Kinsey scale due to a higher social stigma against what is thought of in the vernacular as male bisexuality/pansexuality. We should, however, note that laser Doppler imaging systems are hardly perfect, especially when measuring arousal in females. It is difficult to attribute these patterns to socialization, as they are observed across cultures and even within the earliest of gay communities that emerged in America, which had to overcome a huge amount of systemic oppression to exist. It’s a little crazy to argue that the socially oppressed sexuality of the early American gay community was largely a product of socialization given how much they had overcome just to come out. If, however, one works off the assumptions of our model, this pattern makes perfect sense. There must be a stage in male brain development that determines which set of gendered stimuli is dominant, then applies a negative modifier to stimuli associated with other genders. This stage does not apparently take place during female sexual development. 

The approach to digital culture I abhor would indeed turn all the world's books into one book, just as Kevin (Kelly) suggested. It might start to happen in the next decade or so. Google and other companies are scanning library books into the cloud in a massive Manhattan Project of cultural digitization. What happens next is what's important. If the books in the cloud are accessed via user interfaces that encourage mashups of fragments that obscure the context and authorship of each fragment, there will be only one book. This is what happens today with a lot of content; often you don't know where a quoted fragment from a news story came from, who wrote a comment, or who shot a video. A continuation of the present trend will make us like various medieval religious empires, or like North Korea, a society with a single book. The Bible can serve as a prototypical example. Like Wikipedia, the Bible's authorship was shared, largely anonymous, and cumulative, and the obscurity of the individual authors served to create an oracle-like ambience for the document as "the literal word of God." If we take a non-metaphysical view of the Bible, it serves as a link to our ancestors, a window. The ethereal, digital replacement technology for the printing press happens to have come of age in a time when the unfortunate ideology I'm criticizing dominates technological culture. Authorship - the very idea of the individual point of view - is not a priority of the new ideology. The digital flattening of expression into a global mush is not presently enforced from the top down, as it is in the case of a North Korean printing press. Instead, the design of software builds the ideology into those actions that are the easiest to perform on the software designs that are becoming ubiquitous. It is true that by using these tools, individuals can author books or blogs or whatever, but people are encouraged by the economics of free content, crowd dynamics, and lord aggregators to serve up fragments instead of considered whole expressions or arguments. The efforts of authors are appreciated in a manner that erases the boundaries between them. The one collective book will absolutely not be the same thing as the library of books by individuals it is bankrupting. Some believe it will be better; others, including me, believe it will be disastrously worse. As the famous line goes from Inherit the Wind: 'The Bible is a book... but it is not the only book' Any singular, exclusive book, even the collective one accumulating in the cloud, will become a cruel book if it is the only one available.

to compete. And then there is the hype. Vendors, analysts and the media talk up new technologies and trends making them sound like the ‘next big thing’, something that every company must adopt if it wants to stay

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Talented people understand how important it is to be versatile and driven. They are resilient, have unparalleled focus, positive energy, determination, and are committed to forging ahead with emerging technologies and trends.

The end of the professional era is characterized by four trends: the move from bespoke service; the bypassing of traditional gatekeepers; a shift from a reactive to a proactive approach to professional work; and the more-for-less challenge.

Every successful brand stands for something more than itself, and that thing is emotional. A great brand promises hope, the contagion of coolness, or desirability, or love, or romance, or acceptance, or luxury, or youth, or sophistication, or high-quality technology.

This same trend holds for the growing number of fields where technology makes productive remote work possible—consulting, marketing, writing, design, and so on. Once the talent market is made universally accessible, those at the peak of the market thrive while the rest suffer.

Some girls who excelled at academics all through elementary school will purposefully start doing poorly around the age of twelve—especially with math, science, engineering, and technology since those have traditionally been considered male-dominated subjects—not wanting to be perceived as smart.

What is the most helpful thing we can do for the earth and her people, Kuan Yin?” “Kuan Yin is changing shape in response to your question, Hope. I’m not sure what this particular shape-shifting means, if it is an answer in itself or if she is adjusting to the question” Lena contemplates. “I’ll just watch for a moment and try to understand.” “Loving people is the most helpful thing anyone can do,” Kuan Yin answers after a short while. “Your society has the resources, at this very moment, to fashion industries and lifestyles conducive to a non-harmful environment. There is a popular belief that over-population is the threat to the earth’s environment. However, for many places upon the earth it is also very much a question of resource availability and distribution. There is a real need for creating a holistic infrastructure that can support everyone. A helpful mindset is simple-living and high-thinking”, continues Kuan Yin. “Science is constantly evolving. There are now recyclable batteries, ink cartridges, etc. Keep up to date on the latest technologies. Be aware, set examples and create trends that will positively influence people’s lives and the environment. As I said earlier, however, this is also a discussion about love and developing a greater capacity to love. It can help everyone. We’re all one huge family, a great continuum. Don’t underestimate the power of the love created in your homes and families. This love has an immense potency, the power to influence others lives in a positive way.

Almost every time I speak to teenagers, particularly young female students who want to talk to me about feminism, I find myself staggered by how much they have read, how creatively they think and how curiously bullshit-resistant they are. Because of the subjects I write about, I am often contacted by young people and I see it as a part of my job to reply to all of them - and doing so has confirmed a suspicions I’ve had for some time. I think that the generation about to hit adulthood is going to be rather brilliant. Young people getting older is not, in itself, a fascinating new cultural trend. Nonetheless the encroaching adulthood and the people who grew up in a world where expanding technological access collided with the collapse of the neoliberal economic consensus is worth paying attention to. Because these kids are smart, cynical and resilient, and I don’t mind saying that they scare me a little.

The first ‘networked era’ followed the introduction of the printing press to Europe in the late fifteenth century and lasted until the end of the eighteenth century. The second –our own time –dates from the 1970s, though I argue that the technological revolution we associate with Silicon Valley was more a consequence than a cause of a crisis of hierarchical institutions. The intervening period, from the late 1790s until the late 1960s, saw the opposite trend: hierarchical institutions re-established their control and successfully shut down or co-opted networks. The zenith of hierarchically organized power was in fact the mid-twentieth century –the era of totalitarian regimes and total war.

general trend is toward products that use fewer atoms. We might not notice this because, while individual items use less material, we use more items as the economy expands and we thus accumulate more stuff in total. However, the total amount of material we use per GDP dollar is going down, which means we use less material for greater value. The ratio of mass needed to generate a unit of GDP has been falling for 150 years, declining even faster in the last two decades. In 1870 it took 4 kilograms of stuff to generate one unit of the U.S.’s GDP. In 1930 it took only one kilogram. Recently the value of GDP per kilogram of inputs rose from $1.64 in 1977 to $3.58 in 2000—a doubling of dematerialization in 23 years.

The development of modern art with its seemingly nihilistic trend towards disintegration must be understood as the symptom and symbol of a mood of universal destruction and renewal that has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the "Kairos"-the right moment- for a “metamorphosis of the gods,” of the fundamental principle and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.

From 1990, the trend flipped; a century’s worth of rich nations’ rise has been reversed in just two decades. Their share is now back to where it was in 1914. This trend, which might be called the “Great Convergence,” is surely the dominant economic fact of the last two or three decades. It is the origin of much of the anti-globalization sentiment in rich nations, and much of the new assertiveness of “emerging markets.

But what lies ahead for those who are young now? I can say with confidence that their future will depend more on science and technology than any previous generation’s has done. They need to know about science more than any before them because it is part of their daily lives in an unprecedented way. Without speculating too wildly, there are trends we can see and emerging problems that we know must be dealt with, now and into the future. Among the problems I count global warming, finding space and resources for the massive increase in the Earth’s human population, rapid extinction of other species, the need to develop renewable energy sources, the degradation of the oceans, deforestation and epidemic diseases—just to name a few. There are also the great inventions of the future, which will revolutionise the ways we live, work, eat, communicate and travel. There is such enormous scope for innovation in every area of life. This is exciting. We could be mining rare metals on the Moon, establishing a human outpost on Mars and finding cures and treatments for conditions which currently offer no hope. The huge questions of existence still remain unanswered—how did life begin on Earth? What is consciousness? Is there anyone out there or are we alone in the universe? These are questions for the next generation to work on.

Musk’s insistence on explaining the early origins of his passion for electric cars, solar energy, and rockets can come off as insecure. It feels as if Musk is trying to shape his life story in a forced way. But for Musk, the distinction between stumbling into something and having intent is important. Musk has long wanted the world to know that he’s different from the run-of-the-mill entrepreneur in Silicon Valley. He wasn’t just sniffing out trends, and he wasn’t consumed by the idea of getting rich. He’s been in pursuit of a master plan all along. “I really was thinking about this stuff in college,” he said. “It is not some invented story after the fact. I don’t want to seem like a Johnny-come-lately or that I’m chasing a fad or just being opportunistic. I’m not an investor. I like to make technologies real that I think are important for the future and useful in some sort of way.

Today’s computer technology exists in some measure because millions of middle-class taxpayers supported federal funding for basic research in the decades following World War II. We can be reasonably certain that those taxpayers offered their support in the expectation that the fruits of that research would create a more prosperous future for their children and grandchildren. Yet, the trends we looked at in the last chapter suggest we are headed toward a very different outcome. BEYOND THE BASIC MORAL QUESTION of whether a tiny elite should be able to, in effect, capture ownership of society’s accumulated technological capital, there are also practical issues regarding the overall health of an economy in which income inequality becomes too extreme. Continued progress depends on a vibrant market for future innovations—and that, in turn, requires a reasonable distribution of purchasing power.

But the general trends of the products and services in 30 years are currently visible. Their basic forms are rooted in directions generated by emerging technologies now on their way to ubiquity. This wide, fast-moving system of technology bends the culture subtly, but steadily, so it amplifies the following forces: Becoming, Cognifying, Flowing, Screening, Accessing, Sharing, Filtering, Remixing, Interacting, Tracking, Questioning, and then Beginning.

The shift in national power may be overshadowed by an even more fundamental shift in the nature of power. Enabled by communications technologies, power will shift toward multifaceted and amorphous networks that will form to influence state and global actions. Those countries with some of the strongest fundamentals—GDP, population size, etc.—will not be able to punch their weight unless they also learn to operate in networks and coalitions in a multipolar world.

Did von Neumann understand the potential of the machines he helped to invent? Yes, he did. In reflective mood in 1955, he noted that the ‘over-all capacity’ of computers had ‘nearly doubled every year’ since 1945 and often implied in conversation that he expected that trend to continue. His observations prefigure ‘Moore’s law’, named after Intel’s cofounder Gordon Moore, who predicted in 1965 that the number of components on an integrated circuit would double every year.

We have to start accounting for the three themes that define women's relationship with that world. The first of these themes is the female body - or, to be precise - its invisibility. Routinely forgetting to accommodate the female body in design - whether medical, technological or architectural - has led to a world that is less hospitable and more dangerous for women to navigate. It leads to us injuring ourselves in jobs and cars that weren't designed for our bodies. It leads us to dying from drugs that don't work. It has led to the creation of a world where women just don't fit very well. There is an irony in how the female body is apparently invisible when it comes to collecting data, because when it comes to the second trend that defines women's lives, the visibility of the female body is key. That tend is male sexual violence against women - how we don't measure it, don't design our world to account for it, and in so doing, allow it to limit women's liberty.

By 2000, the rate of GIS development had risen above the normal growth trend of institutional management skills. This means that systems are now more capable than people, and the ordinary incremental growth rate in skills within an organization does not keep up with developments in technology. Recently, the relative curve of GIS development has leveled off somewhat, but management still has a lot of institutional learning to do before truly making use of the full capabilities of GIS.

Political gerrymandering fortified these trends, as both parties, with the help of voter profiles and computer technology, drew congressional districts with the explicit aim of entrenching incumbency and minimizing the number of competitive districts in any given election. Meanwhile, the splintering of the media and the emergence of conservative outlets meant voters were no longer reliant on Walter Cronkite to tell them what was true; instead, they could hew to sources that reinforced, rather than challenged, their political preferences.

Economists who have studied financialization have found a strong correlation between the growth of the financial sector and inequality as well as the decline in labor’s share of national income.55 Since the financial sector is, in effect, imposing a kind of tax on the rest of the economy and then reallocating the proceeds to the top of the income distribution, it’s reasonable to conclude that it has played a role in a number of the trends we’ve looked at. Still, it seems hard to make a strong case for financialization as the primary cause of, say, polarization and the elimination of routine jobs.

Lawrence’s relentless drive for ever larger and more powerful cyclotrons epitomized the trend toward the kind of “big science” associated with the rise of corporate America in the early twentieth century. Only four industrial laboratories existed in the country in 1890; forty years later there were nearly one thousand such facilities. In most of these labs a culture of technology, not science, was supreme. Over the years, theoretical physicists like Oppenheimer, devoted to pure “small” science, would find themselves alienated from the culture of these big labs, which were often devoted to “military science.

Of course, there can be clear indications that a teacher is not worth paying attention to. A history as a fabulist or a con artist should be considered fatal; thus, the spiritual opinions of Joseph Smith, Gurdjieff, and L. Ron Hubbard can be safely ignored. A fetish for numbers is also an ominous sign. Math is magical, but math approached like magic is just superstition—and numerology is where the intellect goes to die. Prophecy is also a very strong indication of chicanery or madness on the part of a teacher, and of stupidity among his students. One can extrapolate from scientific data or technological trends (climate models, Moore’s law), but most detailed predictions about the future lead to embarrassment right on schedule.

The specialized sciences (sociology, political economy, history, human geography) have proposed a number of ways to characterize “our” society, its reality and deep-seated trends, its actuality and virtuality. Terms such as “industrial and postindustrial society,” “the technological society,” “the society of abundance,” “the leisure society,” “consumer society,” and so on have been used. Each of these names contains an element of empirical or conceptual truth, as well as an element of exaggeration and extrapolation. Instead of the term “postindustrial society”—the society that is born of industrialization and succeeds it—I will use “urban society,” a term that refers to tendencies, orientations, and virtualities, rather than any preordained reality.

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.

Montessori classrooms emphasize self-directed learning, hands-on engagement with a wide variety of materials (including plants and animals), and a largely unstructured school day. And in recent years they’ve produced alumni including the founders of Google (Larry Page and Sergey Brin), Amazon (Jeff Bezos), and Wikipedia (Jimmy Wales). These examples appear to be part of a broader trend. Management researchers Jeffrey Dyer and Hal Gregersen interviewed five hundred prominent innovators and found that a disproportionate number of them also went to Montessori schools, where “they learned to follow their curiosity.” As a Wall Street Journal blog post by Peter Sims put it, “the Montessori educational approach might be the surest route to joining the creative elite, which are so overrepresented by the school’s alumni that one might suspect a Montessori Mafia.” Whether or not he’s part of this mafia, Andy will vouch for the power of SOLEs. He was a Montessori kid for the

Everything in Nature ran according to its own nature; the running of grass was in its growing, the running of rivers their flowing, granite bubbled up, cooled, compressed and crumbled, birds lived, flew, sang and died, everything did what it needed to do, each simultaneously running its own race, each by living according to its own nature together, never leaving any other part of the universe behind. The world’s Holy things raced constantly together, not to win anything over the next, but to keep the entire surging diverse motion of the living world from grinding to a halt, which is why there is no end to that race; no finish line. That would be oblivion to all. For the Indigenous Souls of all people who can still remember how to be real cultures, life is a race to be elegantly run, not a race to be competitively won. It cannot be won; it is the gift of the world’s diverse beautiful motion that must be maintained. Because human life has been give the gift of our elegant motion, whether we limp, roll, crawl, stroll, or fly, it is an obligation to engender that elegance of motion in our daily lives in service of maintaining life by moving and living as beautifully as we can. All else has, to me, the familiar taste of that domineering warlike harshness that daily tries to cover its tracks in order to camouflage the deep ruts of some old, sick, grinding, ungainly need to flee away from the elegance of our original Indigenous human souls. Our attempt to avariciously conquer or win a place where there are no problems, whether it be Heaven or a “New Democracy,” never mind if it is spiritually ugly and immorally “won” and taken from someone who is already there, has made a citifying world of people who, unconscious of it, have become our own ogreish problem to ourselves, our future, and the world. This is a problem that we cannot continue to attempt to competitively outrun by more and more effectively designed technological approaches to speed away from the past, for the specter of our own earth-wasting reality runs grinning competitively right alongside us. By developing even more effective and entertaining methods of escape that only burn up the earth, the air, animals, plants, and the deeper substance of what it should mean to be human, by competing to get ahead, we have created a brakeless competition that has outrun our innate beauty and marked out a very definite and imminent “finish” line. Living in and on a sphere, we cannot really outrun ourselves anyway. Therefore, I say, the entire devastating and hideous state of the world and its constant wounding and wrecking of the wild, beautiful, natural, viable and small, only to keep alive an untenable cultural proceedance is truly a spiritual sickness, one that will not be cured by the efficient use of the same thinking that maintains the sickness. Nor can this overly expensive, highly funded illness be symptomatically kept at bay any longer by yet more political, environmental, or social programs. We must as individuals and communities take the time necessary to learn how to indigenously remember what a sane, original existence for a viable people might look like. Though there are marvellous things and amazing people doing them, both seen and unseen, these do not resemble in any way the general trend of what is going on now. To begin remembering our Indigenous belonging on the Earth back to life we must metabolize as individuals the grief of recognition of our lost directions, digest it into a valuable spiritual compost that allows us to learn to stay put without outrunning our strange past, and get small, unarmed, brave, and beautiful. By trying to feed the Holy in Nature the fruit of beauty from the tree of memory of our Indigenous Souls, grown in the composted failures of our past need to conquer, watered by the tears of cultural grief, we might become ancestors worth descending from and possibly grow a place of hope for a time beyond our own.

As we close out the second decade of the twenty-first century, we can draw some conclusions about the post–Cold War era. This has been a period in which new information and communication technologies have burst onto the world scene in forms that have made them widely available. There have also been great advances in development, including in medicine and life expectancy. Economic growth has been considerable and widespread. Wars between countries have become rare. But this has also been an era in which the advance of democracy has slowed or even reversed. Inequality has increased significantly. The number of civil wars has increased, as has the number of displaced persons and refugees. Terrorism has become a global threat. Climate change has advanced with dire implications for both the near and the distant futures. The world has stood by amid genocide and has shown itself unable to agree on rules for cyberspace and unable to prevent the reemergence of great-power rivalry. Those who maintain that things have never been better are biased by what they are focusing on and underestimate trends that could put existing progress at risk.

Our language for nature is now such that the things around us do not talk back to us in ways that they might. As we have enhanced our power to determine nature, so we have rendered it less able to converse with us. We find it hard to imagine nature outside a use-value framework. We have become experts in analysing what nature can do for us, but lack a language to evoke what it can do to us. The former is important; the latter is vital. Martin Heidegger identified a version of this trend in 1954, observing that the rise of technology and the technological imagination had converted what he called ‘the whole universe of beings’ into an undifferentiated ‘standing reserve’ (Bestand) of energy, available for any use to which humans choose to put it. The rise of ‘standing reserve’ as a concept has bequeathed to us an inadequate and unsatisfying relationship with the natural world, and with ourselves too, because we have to encounter ourselves and our thoughts as mysteries before we encounter them as service providers. We require things to have their own lives if they are to enrich ours. But allegory as a mode has settled inside us, and thrived: fungibility has replaced particularity.

The people we find truly anathema are the ones who reduce the past to caricature and distort it to fit their own bigoted stereotypes. We’ve gone to events that claimed to be historic fashion shows but turned out to be gaudy polyester parades with no shadow of reality behind them. As we heard our ancestors mocked and bigoted stereotypes presented as facts, we felt like we had gone to an event advertised as an NAACP convention only to discover it was actually a minstrel show featuring actors in blackface. Some so-called “living history” events really are that bigoted. When we object to history being degraded this way, the guilty parties shout that they are “just having fun.” What they are really doing is attacking a past that cannot defend itself. Perhaps they are having fun, but it is the sort of fun a schoolyard brute has at the expense of a child who goes home bruised and weeping. It’s time someone stood up for the past. I have always hated bullies. The instinct to attack difference can be seen in every social species, but if humans truly desire to rise above barbarism, then we must cease acting like beasts. The human race may have been born in mud and ignorance, but we are blessed with minds sufficiently powerful to shape our behavior. Personal choices form the lives of individuals; the sum of all interactions determine the nature of societies. At present, it is politically fashionable in America to tolerate limited diversity based around race, religion, and sexual orientation, yet following a trend does not equate with being truly open-minded. There are people who proudly proclaim they support women’s rights, yet have an appallingly limited definition of what those rights entail. (Currently, fashionable privileges are voting, working outside the home, and easy divorce; some people would be dumbfounded at the idea that creating beautiful things, working inside the home, and marriage are equally desirable rights for many women.) In the eighteenth century, Voltaire declared, “I disagree with what you say but I will fight to the death for your right to say it.”3 Many modern Americans seem to have perverted this to, “I will fight to the death for your right to agree with what I say.” When we stand up for history, we are in our way standing up for all true diversity. When we question stereotypes and fight ignorance about the past, we force people to question ignorance in general.

There is far more to the Islamic way of life than fasting and segregating women, of course. Praying five times a day, avoiding alcohol, the custom of eating with the right hand, leaving the left for ablutions and many health measures associated with Islam, such as ritual washing. Then there is the Qur’an itself and the sonorous power of the Arabic language, with an attractive system of ethics including a focus on alms-giving and the equality of believers. Putting all this together created a powerful religious technology which made its followers more aggressive, confident, united and with a higher birth rate than any competing civilization. [...] People in the West see the traditional culture of the Muslim Middle East as primitive and “backward,” and there are constant calls for modernization. In fact, as had been seen, Islamic culture is anything but backward. Civilization first arose in Egypt, Mesopotamia and the Indus Valley in what is now Pakistan. It is no coincidence that these lands, with the longest experience of civilization, are now strongly and fervently Muslim. Long experience of civilization has bred a high-S genotype and culture which perfectly adapt people to survive and expand their numbers in dense agricultural and urban populations. Such countries tend to be poor (if we leave out the anomalous effects of oil wealth), since their peoples lack the temperament for industrialization. But wealth at that level is of no benefit in the long-term struggle for survival and success. To paraphrase Christian scripture, what does it benefit a civilization if it gains wealth but loses its strength and vigor? The advantages of Islam can be clearly seen in countries with mixed populations. Lebanon once had a Christian majority but is now 54% Muslim. In Communist Yugoslavia the provinces with Muslim populations grew much faster and received tax revenue from the wealthier Christian states. The population of Kosovo, the spiritual homeland of Christian Serbia, grew from 733,000 in 1948 to over two million in 1994, with the Muslim component surging from 68% to 90%, and lately going even higher. Meanwhile, Muslims are migrating into Europe where Christianity is in decline, the birth rate is far below replacement level, and people no longer have much faith in their own culture. Over the next few decades, as the next chapter will indicate, the native peoples of the West will become feebler and fewer. This means that on current trends Europe will become an Islamic continent in a century or so. The 1,400-year struggle between Islam and the West is coming to end. pp. 227 & 229-230

In our earliest history, so far as we can tell, individuals held to an allegiance toward their immediate tribal group, which may have numbered no more than ten or twenty individuals, all of whom were related by consanguinity. As time went on, the need for cooperative behavior--in the hunting of large animals or large herds, in agriculture, and in the development of cities--forced human beings into larger and larger groups. The group that was identified with, the tribal unit, enlarged at each stage of evolution. Today, a particular instant in the 4.5-billion-year history of Earth and in the several-million-year history of mankind, most human beings owe their primary allegiance to the nation-state (although some of the most dangerous political problems still arise from tribal conflicts involving smaller population units). Many visionary leaders have imagined a time when the allegiance of an individual human being is not to his particular nation-state, religion, race, or economic group, but to mankind as a whole; when the benefit to a human being of another sex, race, religion, or political persuasion ten thousand miles away is as precious to us as to our neighbor or our brother. The trend is in this direction, but it is agonizingly slow. There is a serious question whether such a global self-identification of mankind can be achieved before we destroy ourselves with the technological forces our intelligence has unleashed.

It is often said that the separation of the present reality from transcendence, so commonplace today, is pernicious in that it undermines the universe of fixed values. Because life on Earth is the only thing that exists, because it is only in this life that we can seek fulfillment, the only kind of happiness that can be offered to us is purely carnal. Heavens have not revealed anything to us; there are no signs that would indicate the need to devote ourselves to some higher, nonmaterial goals. We furnish our lives ever more comfortably; we build ever more beautiful buildings; we invent ever more ephemeral trends, dances, one-season stars; we enjoy ourselves. Entertainment derived from a nineteenth-century funfair is today becoming an industry underpinned by an ever more perfect technology. We are celebrating a cult of machines—which are replacing us at work, in the kitchen, in the field—as if we were pursuing the idealized ambience of the royal court (with its bustling yet idle courtiers) and wished to extend it across the whole world. In fifty years, or at most a hundred, four to five billion people will become such courtiers. At the same time, a feeling of emptiness, superficiality, and sham sets in, one that is particularly dominant in civilizations that have left the majority of primitive troubles, such as hunger and poverty, behind them. Surrounded by underwater-lit swimming pools and chrome and plastic surfaces, we are suddenly struck by the thought that the last remaining beggar, having accepted his fate willingly, thus turning it into an ascetic act, was incomparably richer than man is today, with his mind fed TV nonsense and his stomach feasting on delicatessen from exotic lands. The beggar believed in eternal happiness, the arrival of which he awaited during his short-term dwelling in this vale of tears, looking as he did into the vast transcendence ahead of him. Free time is now becoming a space that needs to be filled in, but it is actually a vacuum, because dreams can be divided into those that can be realized immediately—which is when they stop being dreams—and those that cannot be realized by any means. Our own body, with its youth, is the last remaining god on the ever-emptying altars; no one else needs to be obeyed and served. Unless something changes, our numerous Western intellectuals say, man is going to drown in the hedonism of consumption. If only it was accompanied by some deep pleasure! Yet there is none: submerged into this slavish comfort, man is more and more bored and empty. Through inertia, the obsession with the accumulation of money and shiny objects is still with us, yet even those wonders of civilization turn out to be of no use. Nothing shows him what to do, what to aim for, what to dream about, what hope to have. What is man left with then? The fear of old age and illness and the pills that restore mental balance—which he is losing, inbeing irrevocably separated from transcendence.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

We have become so trusting of technology that we have lost faith in ourselves and our born instincts. There are still parts of life that we do not need to “better” with technology. It’s important to understand that you are smarter than your smartphone. To paraphrase, there are more things in heaven and earth than are dreamt of in your Google. Mistakes are a part of life and often the path to profound new insights—so why try to remove them completely? Getting lost while driving or visiting a new city used to be an adventure and a good story. Now we just follow the GPS. To “know thyself” is hard work. Harder still is to believe that you, with all your flaws, are enough—without checking in, tweeting an update, or sharing a photo as proof of your existence for the approval of your 719 followers. A healthy relationship with your devices is all about taking ownership of your time and making an investment in your life. I’m not calling for any radical, neo-Luddite movement here. Carving out time for yourself is as easy as doing one thing. Walk your dog. Stroll your baby. Go on a date—without your handheld holding your hand. Self-respect, priorities, manners, and good habits are not antiquated ideals to be traded for trends. Not everyone will be capable of shouldering this task of personal responsibility or of being a good example for their children. But the heroes of the next generation will be those who can calm the buzzing and jigging of outside distraction long enough to listen to the sound of their own hearts, those who will follow their own path until they learn to walk erect—not hunched over like a Neanderthal, palm-gazing. Into traffic. You have a choice in where to direct your attention. Choose wisely. The world will wait. And if it’s important, they’ll call back.

a young Goldman Sachs banker named Joseph Park was sitting in his apartment, frustrated at the effort required to get access to entertainment. Why should he trek all the way to Blockbuster to rent a movie? He should just be able to open a website, pick out a movie, and have it delivered to his door. Despite raising around $250 million, Kozmo, the company Park founded, went bankrupt in 2001. His biggest mistake was making a brash promise for one-hour delivery of virtually anything, and investing in building national operations to support growth that never happened. One study of over three thousand startups indicates that roughly three out of every four fail because of premature scaling—making investments that the market isn’t yet ready to support. Had Park proceeded more slowly, he might have noticed that with the current technology available, one-hour delivery was an impractical and low-margin business. There was, however, a tremendous demand for online movie rentals. Netflix was just then getting off the ground, and Kozmo might have been able to compete in the area of mail-order rentals and then online movie streaming. Later, he might have been able to capitalize on technological changes that made it possible for Instacart to build a logistics operation that made one-hour grocery delivery scalable and profitable. Since the market is more defined when settlers enter, they can focus on providing superior quality instead of deliberating about what to offer in the first place. “Wouldn’t you rather be second or third and see how the guy in first did, and then . . . improve it?” Malcolm Gladwell asked in an interview. “When ideas get really complicated, and when the world gets complicated, it’s foolish to think the person who’s first can work it all out,” Gladwell remarked. “Most good things, it takes a long time to figure them out.”* Second, there’s reason to believe that the kinds of people who choose to be late movers may be better suited to succeed. Risk seekers are drawn to being first, and they’re prone to making impulsive decisions. Meanwhile, more risk-averse entrepreneurs watch from the sidelines, waiting for the right opportunity and balancing their risk portfolios before entering. In a study of software startups, strategy researchers Elizabeth Pontikes and William Barnett find that when entrepreneurs rush to follow the crowd into hyped markets, their startups are less likely to survive and grow. When entrepreneurs wait for the market to cool down, they have higher odds of success: “Nonconformists . . . that buck the trend are most likely to stay in the market, receive funding, and ultimately go public.” Third, along with being less recklessly ambitious, settlers can improve upon competitors’ technology to make products better. When you’re the first to market, you have to make all the mistakes yourself. Meanwhile, settlers can watch and learn from your errors. “Moving first is a tactic, not a goal,” Peter Thiel writes in Zero to One; “being the first mover doesn’t do you any good if someone else comes along and unseats you.” Fourth, whereas pioneers tend to get stuck in their early offerings, settlers can observe market changes and shifting consumer tastes and adjust accordingly. In a study of the U.S. automobile industry over nearly a century, pioneers had lower survival rates because they struggled to establish legitimacy, developed routines that didn’t fit the market, and became obsolete as consumer needs clarified. Settlers also have the luxury of waiting for the market to be ready. When Warby Parker launched, e-commerce companies had been thriving for more than a decade, though other companies had tried selling glasses online with little success. “There’s no way it would have worked before,” Neil Blumenthal tells me. “We had to wait for Amazon, Zappos, and Blue Nile to get people comfortable buying products they typically wouldn’t order online.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

In the past decade, the historically consistent division in the United States between the share of total national income going to labor and that going to physical capital seems to have changed significantly. As the economists Susan Fleck, John Glaser, and Shawn Sprague noted in the U.S. Bureau of Labor Statistics’ Monthly Labor Review in 2011, “Labor share averaged 64.3 percent from 1947 to 2000. Labor share has declined over the past decade, falling to its lowest point in the third quarter of 2010, 57.8 percent.” Recent moves to “re-shore” production from overseas, including Apple’s decision to produce its new Mac Pro computer in Texas, will do little to reverse this trend. For in order to be economically viable, these new domestic manufacturing facilities will need to be highly automated. Other countries are witnessing similar trends. The economists Loukas Karabarbounis and Brent Neiman have documented significant declines in labor’s share of GDP in 42 of the 59 countries they studied, including China, India, and Mexico. In describing their findings, Karabarbounis and Neiman are explicit that progress in digital technologies is an important driver of this phenomenon: “The decrease in the relative price of investment goods, often attributed to advances in information technology and the computer age, induced firms to shift away from labor and toward capital. The lower price of investment goods explains roughly half of the observed decline in the labor share.

predictive tests and technologies for individuals and for society, and also science-based strategies to prevent or mitigate disease and poor health." Interestingly, they characterized personalized medicine, as a "subset of personal-ized health" referring to it as "therapies that can be tailored to an individual's own genetics and physiology.

Here we have discussed about the benefits of healthcare management and its ways which will provide the help to enhance the healthcare industry and helped various businesses to identify organizational goals.

Today, multiple major waves seem to be arriving simultaneously—technologies like the cloud, AI, AR/ VR, not to mention more esoteric projects like supersonic planes and hyperloops. What’s more, rather than being concentrated narrowly in a personal computer industry that was essentially a niche market, today’s new technologies impact nearly every part of the economy, creating many new opportunities. This trend holds tremendous promise. Precision medicine will use computing power to revolutionize health care. Smart grids use software to dramatically improve power efficiency and enable the spread of renewable energy sources like solar roofs. And computational biology might allow us to improve life itself. Blitzscaling can help these advances spread and magnify their sorely needed impact.

To kids coming of age in a world of technology and unhinged capitalism, our music seems to sound the way global capital is — liquid, international, porous, and sped up.

The main trend on the job market isn’t that we’re moving into entirely new professions. Rather, we’re crowding into those pieces of terrain in figure 2.2 that haven’t yet been submerged by the rising tide of technology! Figure 3.6 shows that this forms not a single island but a complex archipelago, with islets and atolls corresponding to all the valuable things that machines still can’t do as cheaply as humans can. This includes not only high-tech professions such as software development, but also a panoply of low-tech jobs leveraging our superior dexterity and social skills, ranging from massage therapy to acting. Might AI eclipse us at intellectual tasks so rapidly that the last remaining jobs will be in that low-tech category? A friend of mine recently joked with me that perhaps the very last profession will be the very first profession: prostitution. But then he mentioned this to a Japanese roboticist, who protested: “No, robots are very good at those things!

A multitude of design trends has come and passed over the years, often conditioned by external technology innovations, such as the birth of social media or the first iPhone. From the 90’s guest counters and solitary guestbooks to skeuomorphism, from flat design to parallax scrolling, the core of any good website has always been and will always be the user experience.

Choose to consume technology ,but don’t be consumed by it. Most of us technology have already turned us into robots .We have no signs of being humans. We are heartless, We have no feelings, no shame, no remorse, no beliefs, no respect, no guilty conscious, no life, no sympathy, no care, no time , no morals, no culture, no religion , no faith. We don’t value others people. We cyber bully others and do disguising inhuman things for trends. Pride ourselves in destroying others lives, careers, education, relationship, marriage, future. The things we do for retweets, likes and comments are shocking. Choose to be a better human being than being a Bot.

Based on the current trends in technology advancement and adoption, I predict that within fifteen years, artificial intelligence will technically be able to replace around 40 to 50 percent of jobs in the United States.

grouped them together as examples of a shared trend which I called Shoptimization. The trend described how technology was helping consumers optimize the process of buying everything from home goods and fashion to medical prescriptions.

Already we see a trend in our own technological societies towards the fabrication of smaller and smaller machines that consume less and less energy and produce almost no waste. Taken to its logical conclusion, we expect advanced life-forms to be as small as the laws of physics allow.

Contemporary taste is fickle. Technology trends are more fickle. Customer loyalty is most fickle.

A lot of companies focus on the next big thing. They latch on to what’s hot and new. They follow the latest trends and technology. That’s a fool’s path. You start focusing on fashion instead of substance. You start paying attention to things that are constantly changing instead of things that last.

Human nature never changes. Therefore, the stock market never changes. Only the faces, the pockets, the suckers, and the manipulators, the wars, the disasters and the technologies change. The market itself never changes. How can it? Human nature never changes, and human nature runs the market—not reason, not economics, and certainly not logic. It is our human emotions that drive the market, as they do most other things on this planet. —Jesse Livermore (1940)

Why is it that languages always change? It's easy enough to see why we need to have common agreements on grammar and vocabulary in order to be able to talk to one other. But if that's all that we need language for, one would think that, once a given set of speakers found a grammar and vocabulary that suited their purposes, they'd simply stick with it, perhaps changing the vocabulary around if there was some new thing to talk about--a new trend or invention, an imported vegetable--but otherwise, leaving well enough alone. In fact, this never happens. We don't know of a single recorded example of a language that, over the course of, say, a century, did not change both in sound and structure. This is true even of the languages of the most "traditional" societies; it happens even where elaborate institutional structures have been created--like grammar schools, or the Académie Française--to ensure that it does not. No doubt some of this is the result of sheer rebelliousness (young people trying to set themselves off from elders, for example) but it's hard to escape the conclusion that ultimately, what we are really confronting here is the play principle in its purest form. Human beings, whether they speak Arapesh, Hopi, or Norwegian, just find it boring to say things the same way all the time. They're always going to play around at least a little. And this playing around will always have cumulative effects. (p. 200)

To survive in the current business environment, you have to be able to take advantage of evolving technology trends, and the one thing that’s been constant the last 10 years—and I believe will continue to be constant the next 20 or 30 years—is that technology is going to continue to change at a rapid pace.

Society seems to approve of people spending more than they EARN, taking out credit cards or loans and constantly being on trend in fashion and technology. I hope the What's Your Financial Gameplan books can inspire you to change your habits if you recognise you are in this situation.

and other technology enabled the empires of antiquity. Globalization is merely the latest example of this multi-billion-year trend of hierarchical growth.

Expand your egg business through latest technologies In India, poultry farming is still lagging behind in terms of infrastructure, skilled manpower and resources. Government has tried to overcome troubles but still egg farm owners in semi-urban or rural areas aren’t utilized technologies due to lack of knowledge and training. On the contrary, farmers in foreign countries develop smart egg processed plant to produce better quality eggs. Technologies are playing keen role to expand egg business sector. Indian farmers should be trained on modern-day technologies to increase productivity. Fast-growing population demanded delicious egg dishes, thus people who are interested to run a restaurant probably sell eggs. Here also you can use technology to develop effective management system, inventory solutions and check product quality as well. It goes without saying that egg industry encompasses varies business categories but you should involve technology to make most advantage and profits. There is trend among foreign countries to cut down cost on unnecessary labours thus they are concentrating on emerging technologies.

Some people believe labor-saving technological change is bad for the workers because it throws them out of work. This is the Luddite fallacy, one of the silliest ideas to ever come along in the long tradition of silly ideas in economics. Seeing why it's silly is a good way to illustrate further Solow's logic. The original Luddites were hosiery and lace workers in Nottingham, England, in 1811. They smashed knitting machines that embodied new labor-saving technology as a protest against unemployment (theirs), publicizing their actions in circulars mysteriously signed "King Ludd." Smashing machines was understandable protection of self-interest for the hosiery workers. They had skills specific to the old technology and knew their skills would not be worth much with the new technology. English government officials, after careful study, addressed the Luddites' concern by hanging fourteen of them in January 1813. The intellectual silliness came later, when some thinkers generalized the Luddites' plight into the Luddite fallacy: that an economy-wide technical breakthrough enabling production of the same amount of goods with fewer workers will result in an economy with - fewer workers. Somehow it never occurs to believers in Luddism that there's another alternative: produce more goods with the same number of workers. Labor-saving technology is another term for output-per-worker-increasing technology. All of the incentives of a market economy point toward increasing investment and output rather than decreasing employment; otherwise some extremely dumb factory owners are foregoing profit opportunities. With more output for the same number of workers, there is more income for each worker. Of course, there could very well be some unemployment of workers who know only the old technology - like the original Luddites - and this unemployment will be excruciating to its victims. But workers as a whole are better off with more powerful output-producing technology available to them. Luddites confuse the shift of employment from old to new technologies with an overall decline in employment. The former happens; the latter doesn't. Economies experiencing technical progress, like Germany, the United Kingdom, and the United States, do not show any long-run trend toward increasing unemployment; they do show a long-run trend toward increasing income per worker. Solow's logic had made clear that labor-saving technical advance was the only way that output per worker could keep increasing in the long run. The neo-Luddites, with unintentional irony, denigrate the only way that workers' incomes can keep increasing in the long-run: labor-saving technological progress. The Luddite fallacy is very much alive today. Just check out such a respectable document as the annual Human Development Report of the United Nations Development Program. The 1996 Human Development Report frets about "jobless growth" in many countries. The authors say "jobless growth" happens whenever the rate of employment growth is not as high as the rate of output growth, which leads to "very low incomes" for millions of workers. The 1993 Human Development Report expressed the same concern about this "problem" of jobless growth, which was especially severe in developing countries between 1960 and 1973: "GDP growth rates were fairly high, but employment growth rates were less than half this." Similarly, a study of Vietnam in 2000 lamented the slow growth of manufacturing employment relative to manufacturing output. The authors of all these reports forget that having GDP rise faster than employment is called growth of income per worker, which happens to be the only way that workers "very low incomes" can increase.

Professor Zhu Xiaoming, Part-Time Research Assistant

Americans are accustomed to an instantaneous feedback loop, and have little patience with a product that doesn’t come to life immediately. An American tourist traveling abroad who switches on a Bang & Olufsen television in his hotel room will likely perceive the set as broken, not realizing it takes roughly seven seconds to turn on. Apple is one company that has solved this issue smartly. When a consumer powers on an iPhone, the silvery Apple logo appears, alerting users that the phone is on. Knowing the phone works, a consumer is happy to wait an additional 30 seconds before the phone is officially ready for use. I have no doubt that Apple engineers could tinker with the insides to make the phone turn on more quickly. Instead, they’ve designed the iPhone to give users both instant gratification and a sense of anticipation, which they interpret to mean that the phone is both technologically sophisticated and high quality

The Ultimate Guide To SEO In The 21st Century Search engine optimization is a complex and ever changing method of getting your business the exposure that you need to make sales and to build a solid reputation on line. To many people, the algorithms involved in SEO are cryptic, but the basic principle behind them is impossible to ignore if you are doing any kind of business on the internet. This article will help you solve the SEO puzzle and guide you through it, with some very practical advice! To increase your website or blog traffic, post it in one place (e.g. to your blog or site), then work your social networking sites to build visibility and backlinks to where your content is posted. Facebook, Twitter, Digg and other news feeds are great tools to use that will significantly raise the profile of your pages. An important part of starting a new business in today's highly technological world is creating a professional website, and ensuring that potential customers can easily find it is increased with the aid of effective search optimization techniques. Using relevant keywords in your URL makes it easier for people to search for your business and to remember the URL. A title tag for each page on your site informs both search engines and customers of the subject of the page while a meta description tag allows you to include a brief description of the page that may show up on web search results. A site map helps customers navigate your website, but you should also create a separate XML Sitemap file to help search engines find your pages. While these are just a few of the basic recommendations to get you started, there are many more techniques you can employ to drive customers to your website instead of driving them away with irrelevant search results. One sure way to increase traffic to your website, is to check the traffic statistics for the most popular search engine keywords that are currently bringing visitors to your site. Use those search words as subjects for your next few posts, as they represent trending topics with proven interest to your visitors. Ask for help, or better yet, search for it. There are hundreds of websites available that offer innovative expertise on optimizing your search engine hits. Take advantage of them! Research the best and most current methods to keep your site running smoothly and to learn how not to get caught up in tricks that don't really work. For the most optimal search engine optimization, stay away from Flash websites. While Google has improved its ability to read text within Flash files, it is still an imperfect science. For instance, any text that is part of an image file in your Flash website will not be read by Google or indexed. For the best SEO results, stick with HTML or HTML5. You have probably read a few ideas in this article that you would have never thought of, in your approach to search engine optimization. That is the nature of the business, full of tips and tricks that you either learn the hard way or from others who have been there and are willing to share! Hopefully, this article has shown you how to succeed, while making fewer of those mistakes and in turn, quickened your path to achievement in search engine optimization!

It is the persistent doubling of computer processing power stipulated in Moore’s law that makes it so deeply significant. It means that all computer-based technologies are exponential in their growth curves—not linear. In other words, these technologies benefit not from the power of mere addition but from multiplication. It is the difference between 1, 2, 3, 4, 5, 6, 7 and 2, 4, 8, 16, 32, 64, 128. The more the linear versus exponential trend line continues, the more stark and shocking the results. To put the concept into perspective, taking thirty steps linearly, one might walk across the living room. But taking thirty steps exponentially—doubling the distance with each successive step—would be the equivalent of traveling the distance from earth to the moon.

You can't stalk me by going through my social media, because of what I post. It is what I want you to see.

The most important and undeniable trend of technological advancement has been toward higher living standards. That trend is likely to accelerate in unimaginable ways. Beyond that, computerization is changing the character of decision making, making it faster and less emotional. As helpful as that is, it also poses certain dangers.

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The 5C structure is generic—useful to product, marketing, and more—whereas the way we presented the sections in this chapter is very focused on product management. It’s good to know what the “C”s stand for because you’ll likely hear 5C mentioned. Plus if you need to do a situational analysis on your feet in a meeting or interview, it’s relatively easy to remember. Company: This refers to the company’s experience, technology, culture, goals, and more. It’s similar to the material we covered in the “Why Does the Company Exist?,” “How Do We Know If Our Product’s Good?,” and “What Else Has Been, Is Being, and Will Be Built?” sections. Customers: Who are the people buying this product? What are the market segments? How big are they? What are people’s goals with buying this product? How do they make buying decisions? Where do they buy this type or product? This is similar to what we covered in the “Customers and Personas” and “Use Cases” sections. Collaborators: Who are the external people who make the product possible, including distributors, suppliers, logistical operators, groundwork support personnel, and so on? Competitors: Who is competing for your customers’ money? This includes actual and potential competitors. You should look at how they position their product, the market size they address, their strengths and weaknesses, and more. Climate: These are the macro-environmental factors, like cultural, regulatory, or technological trends and innovations.

Telling rape jokes or laughing at women being brutalised has become a sign of virility and a marker of masculine freedom. In this context, raping women becomes a status enhancing smashing of the feminising legal restraints imposed on male sexuality. The trending of rape jokes on the internet also gains cool currency precisely because the internet is seen as a feral outlaw social technology, anarchic carnival space where every kind of subversion is permitted and defended in the name of freedom of speech – for those men who have access to the playground, at least.

Along with the direct impacts of technology, individualism and a slower life trajectory are the key trends that define the generations of the 20th and 21st centuries.

stay on the bleeding edge of trends and study technology, design, and art—become really good at something.

Today, there are two kinds of revolutionaries: technological and political. And there are two kinds of backers of these revolutionaries: venture capitalists and philanthropists. The backers seek out the founders, the ambitious leaders of new technology companies and new political movements. And that is the market for revolutionaries. Equipped with this framework, you can map the tech ecosystem to the political ecosystem. You can analogize tech founders to political activists, venture capitalists to political philanthropists, tech trends to social movements, YC Startup School to the Oslo Freedom Forum, the High Growth Handbook to Beautiful Trouble, startups to NGOs, big companies to government agencies, Crunchbase to CharityNavigator, and so on.

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

The top 5 percent of households are currently responsible for nearly 40 percent of spending, and that trend toward increased concentration at the top seems almost certain to continue. Jobs remain the primary mechanism by which purchasing power gets into the hands of consumers. If that mechanism continues to erode, we will face the prospect of having too few viable consumers to continue driving economic growth in our mass-market economic system.

Market categories help customers understand what your offering is all about and why they should care. Trends help buyers understand why this product is important to them right now. Trends can help business buyers understand how a product aligns with overall company priorities, making it a more strategic and urgent purchase. Trends are important because, as customers, we want to learn about new, interesting and potentially disruptive technologies or approaches.

The “problems” he had left unspoken had been accelerating in the past ten thousand years—uncontrollable aggression, a tendency to war, to preemptively eliminate any perceived threats. This increasing trend was a fundamental dysfunction of the survival gene: the humans’ logical minds knew that their environment had a finite amount of resources, that with their current technology their habitat could support only a limited number of people.

The other commonalities of successful leaders are just as straightforward: They hold people (and themselves) accountable and drive for results. They’re hands-on, but to a point. They know when to back off and delegate. They can keep an eye on the long-term vision while still being eyeball-deep in details. They’re constantly learning, always interested in new opportunities, new technologies, new trends, new people. And they do it because they’re engaged and curious, not because those things may end up making them money. If they screw up, they admit to it and own their mistakes. They’re not afraid to make hard decisions, even when they know people will be upset and angry. They (mostly) know themselves. They have a clear view of both their strengths and challenges. They can tell the difference between an opinion- and data-driven decision and act accordingly. [See also: Chapter 2.2: Data Versus Opinion.] They realize that nothing should be theirs, even if the genesis was with them. It all has to be the team’s. The company’s. They know their job is to jubilantly celebrate everyone else’s successes, to make sure they get credit for them, and hold little for themselves. They listen. To their team, to their customers, to their board, to their mentors. They pay attention to the opinions and thoughts of the people around them and adjust their views when they get new information from sources they trust.

Some people saving costs it is more important to them than their lives. While others to trend, the likes, comments, reactions, retweets are more important to them than life. What is important to you ? Life or the things you do in life. Would you want to ruin your life for the things you like, Or would you sacrifice the things you like for your life. You choose.

Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and political greatness and wisdom meet in one, and those commoner natures who pursue either to the exclusion of the other are compelled to stand aside, cities will never have rest from their evils—no, nor the human race, as I believe—and then only will our State have a possibility of life and behold the light of day.” —Plato

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The Importance of Books in Our Lives Books have always been an integral part of human civilization, shaping societies, preserving knowledge, and fostering personal growth. From ancient manuscripts to modern digital eBooks, they provide a gateway to learning, imagination, and personal development. Books serve as a bridge to the past, allowing readers to explore the thoughts, ideas, and cultures of previous generations. They also encourage critical thinking by offering multiple perspectives on topics ranging from philosophy and science to art and fiction. One of the greatest values of books lies in their ability to educate. Whether it's academic textbooks, biographies, or self-help guides, books impart knowledge that helps individuals excel in personal and professional spheres. Students, for example, rely heavily on textbooks to prepare for exams, while professionals may turn to industry-specific literature to stay updated with new trends and technologies. Beyond formal education, reading fosters self-improvement by exposing individuals to new ideas, challenges, and perspectives that expand their thinking and worldview. Books also serve as an escape from reality, providing readers with an opportunity to dive into new worlds and experience life from different perspectives. Fictional genres, such as fantasy, mystery, and romance, offer entertainment while simultaneously inspiring empathy and creativity. A reader can embark on an adventure through the pages of a novel or experience a new culture through travel literature. In this sense, books become companions that help readers unwind, dream, and explore the unknown, even from the comfort of their homes. In addition to their educational and recreational benefits, books play a critical role in personal development. Self-help books guide readers through personal challenges by offering advice on mental health, relationships, or financial management. Biographies of influential personalities inspire readers to overcome obstacles and achieve success. Books also promote empathy by helping readers understand emotions and experiences different from their own. When individuals read about the struggles, triumphs, and perspectives of others, they become more compassionate and socially aware. Furthermore, books foster a lifelong habit of learning and personal reflection. They help develop concentration and focus, as reading requires sustained attention. This is particularly important in the digital age, where people are often distracted by social media and short-form content. Regular reading improves vocabulary, communication skills, and analytical thinking, all of which contribute to personal and professional growth. Additionally, books promote mental well-being, offering a sense of comfort and relaxation to readers. Many people find solace in reading, especially during challenging times, as books can provide both emotional support and practical solutions. Even in a world dominated by technology, the relevance of books remains undiminished. While the formats may change—moving from physical books to audiobooks and eBooks—their essence and purpose remain

Age of AI (The Sonnet) Welcome to the age of AI, where algorithms grow bigger, and minds get smaller, where freedom is the new prison, character retreats as cave dweller. Welcome to the age of AI, where deceit is the new creativity, where hate is a human right, malinformation is a legal industry. Welcome to the age of AI, where algorithms are still nonsentient, but so are the people that use them, mindlessness is trend of the new sapiens. Welcome to the age of AI, where global goals are still a dream, only more distant. Prove me wrong - I beg of you - Stand up and behave, a proper Sapiens!