Ubiquity Quotes

Apocalypse does not point to a fiery Armageddon but to the fact that our ignorance and our complacency are coming to an end… The exclusivism of there being only one way in which we can be saved, the idea that there is a single religious group that is in sole possession of the truth—that is the world as we know it that must pass away. What is the kingdom? It lies in our realization of the ubiquity of the divine presence in our neighbors, in our enemies, in all of us.

Extrapolated, technology wants what life wants: Increasing efficiency Increasing opportunity Increasing emergence Increasing complexity Increasing diversity Increasing specialization Increasing ubiquity Increasing freedom Increasing mutualism Increasing beauty Increasing sentience Increasing structure Increasing evolvability

Once the ubiquity of collection was combined with the permanency of storage, all any government had to do was select a person or a group to scapegoat and go searching - as I'd gone searching through the agency's files - for evidence of a suitable crime

Being established in my life, buttressed by my thinking nature, fastened down in this transcendental field which was opened for me by my first perception, and in which all absence is merely the obverse of a presence, all silence a modality of the being of sound, I enjoy a sort of ubiquity and theoretical eternity, I feel destined to move in a flow of endless life, neither the beginning nor the end of which I can experience in thought, since it is my living self who think of them, and since thus my life always precedes and survives itself.

it cannot be much matter of surprise that some whalemen should go still further in their superstitions; declaring Moby Dick not only ubiquitous, but immortal (for immortality is but ubiquity in time);

I guess if you hate it that much, you should just lose weight. But despite its ubiquity in conversations about fatness and fat people, that is the logic of abuse. You made me do this. I wouldn’t hurt you if you didn’t make me.

What in water did Bloom, waterlover, drawer of water, watercarrier, returning to the range, admire? Its universality: its democratic equality and constancy to its nature in seeking its own level: its vastness in the ocean of Mercator's projection: its unplumbed profundity in the Sundam trench of the Pacific exceeding 8000 fathoms: the restlessness of its waves and surface particles visiting in turn all points of its seaboard: the independence of its units: the variability of states of sea: its hydrostatic quiescence in calm: its hydrokinetic turgidity in neap and spring tides: its subsidence after devastation: its sterility in the circumpolar icecaps, arctic and antarctic: its climatic and commercial significance: its preponderance of 3 to 1 over the dry land of the globe: its indisputable hegemony extending in square leagues over all the region below the subequatorial tropic of Capricorn: the multisecular stability of its primeval basin: its luteofulvous bed: its capacity to dissolve and hold in solution all soluble substances including millions of tons of the most precious metals: its slow erosions of peninsulas and islands, its persistent formation of homothetic islands, peninsulas and downwardtending promontories: its alluvial deposits: its weight and volume and density: its imperturbability in lagoons and highland tarns: its gradation of colours in the torrid and temperate and frigid zones: its vehicular ramifications in continental lakecontained streams and confluent oceanflowing rivers with their tributaries and transoceanic currents, gulfstream, north and south equatorial courses: its violence in seaquakes, waterspouts, Artesian wells, eruptions, torrents, eddies, freshets, spates, groundswells, watersheds, waterpartings, geysers, cataracts, whirlpools, maelstroms, inundations, deluges, cloudbursts: its vast circumterrestrial ahorizontal curve: its secrecy in springs and latent humidity, revealed by rhabdomantic or hygrometric instruments and exemplified by the well by the hole in the wall at Ashtown gate, saturation of air, distillation of dew: the simplicity of its composition, two constituent parts of hydrogen with one constituent part of oxygen: its healing virtues: its buoyancy in the waters of the Dead Sea: its persevering penetrativeness in runnels, gullies, inadequate dams, leaks on shipboard: its properties for cleansing, quenching thirst and fire, nourishing vegetation: its infallibility as paradigm and paragon: its metamorphoses as vapour, mist, cloud, rain, sleet, snow, hail: its strength in rigid hydrants: its variety of forms in loughs and bays and gulfs and bights and guts and lagoons and atolls and archipelagos and sounds and fjords and minches and tidal estuaries and arms of sea: its solidity in glaciers, icebergs, icefloes: its docility in working hydraulic millwheels, turbines, dynamos, electric power stations, bleachworks, tanneries, scutchmills: its utility in canals, rivers, if navigable, floating and graving docks: its potentiality derivable from harnessed tides or watercourses falling from level to level: its submarine fauna and flora (anacoustic, photophobe), numerically, if not literally, the inhabitants of the globe: its ubiquity as constituting 90 percent of the human body: the noxiousness of its effluvia in lacustrine marshes, pestilential fens, faded flowerwater, stagnant pools in the waning moon.

I couldn’t figure out which of these ideas, if any, was at the core of the poem. But thinking about the grass and all the different ways you could se it made me think about all the ways I’d seen and mis-seen Margo. There was no shortage of ways to see her. I’d been focused on what had become of her, but now with my head trying to understand the multiplicity of grass and her smell from the blanket still in my throat, I realized that the most important question was who I was looking for. If “What is the grass?” has such a complicated answer, I thought, so, too, must “Who is Margo Roth Spiegelman?” Like a metaphor rendered incomprehensible by its ubiquity, there was room enough in what she had left me for endless imaginings, for an infinite set of Margos.

Like a metaphor rendered incomprehensible by its ubiquity, there was room enough in what she had left me for endless imaginings, for an infinite set of Margos.

for immortality is but ubiquity in time

I honestly believe that in this day and age of informational ubiquity and nanosecond change, teamwork remains the one sustainable competitive advantage that has been largely untapped.

On the edge of a tropical ocean, in a thousand reflections of the silver light of an invisible moon, among undulations of restless waters, ceaselessly changing... Among silent breakers, the tremors of the shining surface, in the swift flux and reflux martyrizing the patches of light, in the rendings of luminous loops and arcs, and lines, in the occultations and reappearances of dancing bursts of light being decomposed, recomposed, contracted, spread out, only to be re-distributed once more before me, with me, within me, drowned, and unendurably buffeted, my calm violated a thousand times by the tongues of infinity, oscillating, sinusoidally overrun by the multitude of liquid lines. enormous with a thousand folds, I was and I was not, I was caught, I was lost, I was in a state of complete ubiquity. The thousands upon thousands of rustlings were my own thousand shatterings.

Idealized media images of women are far from being the only important target when it comes to our beauty-sick culture, but their sheer ubiquity means we can't underestimate their impact. We also cannot pretend that what we see in the media doesn't shape our thoughts and behaviors. It might be tempting to think that your mind is locked behind some protective wall, safe from the influence of the media onslaught, but that's not how brains work. We are all affected by these images. Their influence is insidious, and there is no magic force field to keep it out.

The Law of Moronic Ubiquity: Anything in the universe that is generally considered to be idiot-proof will eventually be ruined by an idiot.

Quod ubique, quod semper, quod ab omnibus" (what (is) always, what (is) everywhere, what (is) by everybody (believed)

Mark Buchanan’s Ubiquity, Philip Ball’s Critical Mass, and Paul Ormerod’s Why Most Things Fail.

What is true of one man, said the judge, is true of many. The people who once lived here are called the Anasazi. The old ones. They quit these parts, routed by drought or disease or by wandering bands of marauders, quit these parts ages since and of them there is no memory. They are rumors and ghost in this land and they are much revered. The tools, the art, the building--these things stand in judgement on the latter races. Yet there is nothing for them to grapple with. The old ones are gone like phantoms and the savages wander these vanyons to the sound of an ancient laughter. In their crude huts they crouch in darkness and listen to the fear seeping out of the rock. All progressions from a higher to a lower order are marked by ruins and mystery and a residue of nameless rage. So. Here are the dead fathers. Their spirit is entombed in the stone. It lies upon the land with the same weight and the same ubiquity. For whoever makes a shelter of reeds and hides has joined his spirit to the primal mud with scarcely a cry. But who builds in stone seeks to alter the structure of the universe and so it was with these masons however primitive their works may seem to us.

The very efficacy of opinion manipulation rests on the fact that we do not know we are being manipulated. The most insidious forms of oppression are those that so insinuate themselves into our communication universe and the recesses of our minds that we do not even realize they are acting upon us. The most powerful ideologies are not those that prevail against all challengers but those that are never challenged because in their ubiquity they appear as nothing more than the unadorned truth.

And finally, there’s the ubiquity of ordinary human violence: You can die by beating or stabbing or shooting. Robbery is a foregone conclusion. Mass abductions for ransom are commonplace. Often, kidnappers torture their victims to help persuade their families to pay. On

It is the occupation of politicians to deny this ubiquity, nay, universality of corroded hearts, to discount the barren laboriousness of all paths. Reduce corporate taxes, they say, or redistribute the wealth of the parasitic class to the desperate class, and then all who matter can cross the Jordan together and enter into a new land of happiness whose prior inhabitants will dissolve into sea-colored ghosts of dust.

For me as a black feminist and womanist descended from enslaved Africans in the Americas, biblical slavery is a particularly pernicious and personal issue. Slavery in the Bible represents more than the ubiquity of slavery in the ancient world; it represents the theological bulwark on which the Atlantic slave trade rested.

All progressions from a higher to lower order are marked by ruins and mystery and a residue of nameless rage. So. Here are the dead fathers. Their spirit is entombed in the stone. It lies upon the land with the same weight and the same ubiquity. For whoever makes a shelter of reeds and hides has joined his spirit to the common destiny of creatures and he will subside back into the primal mud with scarcely a cry. But who builds in stone seeks to alter the structure of the universe.

immortality is but ubiquity in time); that

(for immortality is but ubiquity in time);

The good stories are everywhere. They are not made memorable by their rarity; they are made forgettable by their ubiquity.

What is the kingdom [of God]? it lies in our realization of the ubiquity of the divine presence in our neighbors, in our enemies, in all of us.

What is the kingdom [of God]? It lies in our realization of the ubiquity of the divine presence in our neighbors, in our enemies, in all of us.

The Word, when it was made flesh, passed from ubiquity to space, from eternity to history, from limitless satisfaction to change and death;

The ubiquity of smartphones has brought us another new word: phubbing, or ignoring the people around you in favor of your phone.

One cell in its unspeakable complexity would be worth the worship and awe of the entire universe. And cells were everywhere, their miraculous ness diminished only by their ubiquity.

There does not exist any more a holy mountain or a holy city or holy land which can be marked on a map. The reason is not that God’s holiness in space has suddenly become unworthy of Him or has changed into a heathen ubiquity. The reason is that all prophecy is now fulfilled in Jesus, and God’s holiness in space, like all God’s holiness, is now called and is Jesus of Nazareth.

The most powerful ideologies are not those that prevail against all challengers but those that are never challenged because in their ubiquity they appear as nothing more than the unadorned truth.

Her ubiquity and his constipation, my mother flying in through the bedroom window, my father reading the evening paper with a suppository up his ass . . . these, Doctor, are the earliest impressions I have of my parents, of their attributes and secrets.

The reason is that the English language treats a changing entity (a loaded wagon, sprayed roses, a painted door) in the same way that it treats a moving entity (pitched hay, sprayed water, slopped paint). A state is conceived as a location in a space of possible states, and change is equated with moving from one location to another in that state-space. In this way, locative constructions illustrate a second discovery in the hidden world down the rabbit hole, the ubiquity of metaphor in everyday language.

summarize the research in complex systems: Mark Buchanan’s Ubiquity, Philip Ball’s Critical Mass, and Paul Ormerod’s Why Most Things Fail. These three authors present the world of social science as full of power laws, a view with which I most certainly agree.

…at the other end of the shelf, the ubiquity of metaphor in everyday language is truly a surprising discovery, rich with implications. Even the killjoy has to admit that metaphors were alive in the minds of the original coiners and compelling to the early adopters.

Men, including a former senator, told me of how shaken they were to hear from their wives and friends and mothers and coworkers about the ubiquity of sexual assault and harassment, how they had had their hair blown back by the anger they hadn’t even known had been pent up.

I call the discourse of power any discourse which engenders blame, hence guilt, in its recipient. Some expect of us as intellectuals that we take action on every occasion against Power, but our true battle is elsewhere, it is against powers in the plural, and this is no easy combat. For if it is plural in social space, power is, symmetrically, perpetual in historical time. Exhausted, defeated here, it reappears there; it never disappears. Make a revolution to destroy it, power will immediately revive and flourish again in the new state of affairs. The reason for this endurance and this ubiquity is that power is the parasite of a trans-social organism, linked to the whole of man's history and not only to his political, historical history. This object in which power is inscribed, for all of human eternity, is language, or to be more precise, its necessary expression: the language we speak and write.

Worse, what I find so striking today is not that people dismiss expertise, but that they do so with such frequency, on so many issues, and with such anger. Again, it may be that attacks on expertise are more obvious due to the ubiquity of the Internet, the undisciplined nature of conversation on social media, or the demands of the twenty-four-hour news cycle. But there is a self-righteousness and fury to this new rejection of expertise that suggest, at least to me, that this isn’t just mistrust or questioning or the pursuit of alternatives: it is narcissism, coupled to a disdain for expertise as some sort of exercise in self-actualization. This

That was in June, fish-fly season, when each year our town is covered bythe flotsam of those ephemeral insects. Rising in clouds from the algae in the polluted lake, they blacken windows, coat cars and street amps,plaster the municipal docks and festoon the rigging of sailboats, always in the same brown ubiquity of flying scum.

In times of war, men’s control of the armed forces has made them the masters of civilian society, too. They then used their control of civilian society to fight more and more wars, and the greater the number of wars, the greater men’s control of society. This feedback loop explains both the ubiquity of war and the ubiquity of patriarchy.

Science” means simply the aggregate of all the recipes that are always successful. All the rest is literature. —PAUL VALÉRY1

It was a power play, a signal of ubiquity. I am both nowhere and everywhere. You may not think you have something in common with your neighbor, but you do: me. I’m the barely spotted presence, the dark-haired, blond-haired, stocky, slight, seen from the back, glimpsed in half-light thread that will continue to connect you even as you fail to look out for each other.

This emphasis on the situation was particularly important in order to show that what was central for Socrates was not a fixed point but an ubique et nusquam. It was needed in order to point up the Socratic sensibility which under the subtlest and weakest contact immediately discerned the presence of the Idea, immediately felt the electricity pervading the whole existence.

Perhaps if more people realized that coupling in higher organisms is fundamentally about bonding, not only about the drive to reproduce, there would be less prejudice against homosexuality. In fact, homosexuality is natural and common in the animal kingdom. In a 2009 review of the scientific literature, University of California at Riverside biologists Nathan W. Bailey and Marlene Zuk, who advocate more study about the evolutionary impetus for homosexual behavior, state, “The variety and ubiquity of same-sex sexual behavior in animals is impressive; many thousands of instances of same-sex courtship, pair bonding and copulation have been observed in a wide range of species, including mammals, birds, reptiles, amphibians, insects, mollusks, and nematodes.

The traumatic event, although real, took place outside the parameters of “normal” reality, such as causality, sequence, place, and time. The trauma is thus an event that has no beginning, no ending, no before, no during and no after. This absence of categories that define it lends it to a quality of “otherness”, a salience, a timelessness and a ubiquity that puts it outside the range of associatively linked experiences, outside the range of comprehension, of recounting and of mastery. Trauma survivors live not with memories of the past, but with an event that could not and did not proceed through to its completion, has no ending, attained no closure, and therefore, as far as its survivors are concerned, continues into the present and is current in every respect.

Consequences are outside the parameters of the machine. After all, it is only a set of small pieces of cardboard, or silicon. It has no urge to reach out to other minds, to connect, to understand or be understood. It can have no sense of whether it is altering the human minds around it, of how the ubiquity of these systems of manipulation without empathy or compassion can slowly train human beings to fit in with them.

To Ingram, the way that Japan had lurched into a culture of extreme uniformity was alien, restrictive and potentially dangerous. The disappearance of diversity, highlighted by the extinction of the Taihaku cherry, was indicative of Japan’s militaristic mood in the 1920s and 1930s. The ubiquity of the lookalike Somei-yoshino cherry spoke volumes about the dark path of conformity which the Japanese followed, until their 1945 defeat.

Here’s another definition I like, for different reasons: “An act of violence would be any act that inflicts physical or psychological harm on another.”388 I like this one because its inclusiveness reminds us of the ubiquity of violence, and thus I think demystifies violence a bit. So, you say you oppose violence? Well, in that case you oppose life. You oppose all change. The important question becomes: What types of violence do you oppose?

So. Here are the dead fathers. Their spirit is entombed in the stone. It lies upon the land with the same weight and the same ubiquity. For whoever makes a shelter of reeds and hides has joined his spirit to the common destiny of creatures and he will subside back into the primal mud with scarcely a cry. But who builds in stone seeks to alter the structure of the universe and so it was with these masons however primitive their works may seem to us.

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.

She was theorizing on the Deep State; that enduring Turkish paranoia that the nation really was a conspiracy run by a cabal of generals, judges, industrialists and gangsters. The Taksim Square massacre of three years before, the Kahramanmaraş slaughter of Alevis a few months after, the oil crisis and the enduring economic instability, even the ubiquity of the Grey Wolves nationalist youth movement handing out their patriotic leaflets and defiling Greek Churches: all were links in an accelerating chain of events running through the fingers of the Derin Devlet. To what end? the men asked. Coup, she said, leaning forward, her fingers pursed. It was then that Georgios Ferentinou adored her. The classic profile, the strength of her jaw and fine cheekbones. The way she shook her head when the men disagreed with her, how her bobbed, curling hair swayed. The way she would not argue but set her lips and stared, as if their stupidity was a stubborn offence against nature. Her animation in argument balanced against her marvellous stillness when listening, considering, drawing up a new answer. How she paused, feeling the regard of another, then turned to Georgios and smiled. In the late summer of 1980 Georgios Ferentinou fell in love with Ariana Sinanidis by Meryem Nasi’s swimming pool. Three days later, on September 12th, Chief of General Staff Kenan Evren overthrew the government and banned all political activity.

Oh, California! The statistically impossible blondness; the ubiquity of sunglasses, as if everyone has just been to the ophthalmologist; the non-native date palms that, like many non-natives, seem positively patriotic about their newfound country; the pretense of sun and warmth in chill October, such as here, in Eleanor’s convertible, where, to counteract the cold, she has turned the heat up high. It feels to Less like the kind of deep act of denial seen only at family holidays.

You may have been affected by the empathy-tempering effects of social technology even if you don’t spend much time using it. The ubiquity of smartphones has brought us another new word: phubbing, or ignoring the people around you in favor of your phone. A 2018 University of Kent study showed, unsurprisingly, that when people were phubbed in one-on-one situations, they felt worse about their interaction with that person, and they rated the phubber as having lower communication skills and empathy.

No. I tell you, it is Holy Church which instructs Christians how to live, not the Bible. Christians could be pure in their faith even if the Bible had never been written. Doctrine has passed orally from one generation to the next, through Holy Mother Church, God’s instrument on earth. ‘Quod semper, quod ubique, quod omnibus.’ ‘What has been believed always, everywhere, and by all.’ Tradition. Founded by the Apostles and continuing, unbroken, to the present day. Christ founded a church. He did not write a book!

What must always be remembered is that myth is a double system; there occurs in it a sort of ubiquity: its point of departure is constituted by the arrival of a meaning. […] the signification of the myth is constituted by a sort of constantly moving turnstile which presents alternately the meaning of the signifier and its form, a language-object and a metalanguage, a purely signifying and a purely imagining consciousness. This alternation is, so to speak, gathered up in the concept, which uses it like an ambiguous signifier, at once intellective and imaginary, arbitrary and natural.

But far from being a harmless source of fertilizer, dog feces is both an environmental contaminant (and is classified as such by the Environmental Protection Agency) and a source of pathogens that can infect people. Like human excreta, dog poo teems with pathogenic microbes, such as strains of E. coli, roundworms, and other parasites. One of the most common parasitic infections in Americans is the result of their exposure to dog feces. The dog roundworm Toxocara canis is common in dogs and, because of the ubiquity of dog feces, widespread in the environment. It can contaminate soil and water for years.

Art may in fact have a Darwinian basis, perhaps as a way to attract a mate, though many art theorists now believe that the reason for art’s ubiquity is that humanity has overcome natural selection. Art is the result of facing almost no survival pressure at all. It’s the product of leisure time. Our big brains, the most complex instruments known in the universe, have been released from the vigilance of evading predators and seeking sustenance, permitting our imagination to gambol and explore, to dream while awake, to share visions of God. Art signals our freedom. It exists because we’ve won the evolutionary war.

The ubiquity of great food in Tokyo is beyond imagination. It's not just that I'm interested in food and pay close attention to restaurants and takeout shops, although that's true. In Tokyo, great food really is in your face, all the time: sushi, yakitori, Korean barbecue, eel, tempura, tonkatsu, bento shops, delis, burgers (Western and Japanese-style), the Japanese take on Western food called yōshoku, and, most of all, noodles. I found this cheap everyday food- lovingly called B-kyū("B-grade") by its fans- so satisfying and so easy on the wallet that I rarely ventured into anything you might call a nice restaurant.

The ubiquity of racism is an idea echoed by one of my favourite writers, Afua Hirsch, in her book Brit(ish): On Race, Identity and Belonging. Above all, I admire Hirsch’s tenacity, because even though she comes from an extremely wealthy family, was privately educated, enjoyed an idyllic childhood complete with ‘berry-stained rambles on Wimbledon Common’ and ‘walking holidays in the Alps’, she is still able to see past all that to realise that she is every bit as subjugated as those individuals who were bought and sold during the era of slavery. She is also brave enough to call out the obvious racism of anyone who gave her book a bad review.

The unexotic underclass are the poor in Eastern Europe, and Central Asia, who just don’t look foreign enough for our taste. Anyone who’s lived in a major European city can attest to the ubiquity of desperate Roma families, arriving from Bulgaria and Romania, panhandling in the streets and on the subways. This past April, the employees of the Louvre Museum in Paris went on strike because they were tired of being pickpocketed by hungry Roma children. But if you were to go to Bulgaria to volunteer or to start a social enterprise, how would the folks back on Facebook know you were helping ‘the poor?’ if the poor in your pictures kind of looked like you?

Despite their ubiquity on the number line, transcendentals are surprisingly hard to pin down. It took until 1873 to prove that e was transcendental, making it the first number we knew for definite was. The poster-child of maths, pi, didn't join the transcendental fold until 1882. Even today, we know that at least one of e + pi and e × pi is transcendental, but we have no idea which. On David Hilbert's 1900 list of important maths problems to solve, one of them involved checking if e^pi is transcendental, and since 1934 we have known that it is. However, e^e, pi^pi, and pi^e are still open problems. Transcendentals are really hard to find in the wild.

Our most heated argument concerned the preponderance of women in my epic and Athene’s ubiquity, and the precedence given to famous women when Odysseus meets the ghosts of the departed. I had mentioned only Tyro, Antiope, Alcmene, Jocasta, Chloris, Leda, Iphimedeia, Phaedra, Procris, Ariadne, Maera, Clymene and, naturally, Eriphyle, and let Odysseus describe them to Alcinous. “My dear Princess,” said Phemius, “if you really think that you can pass off this poem as the work of a man, you deceive yourself. A man would give pride of place to the ghosts of Agamemnon, Achilles, Ajax, Odysseus’s old comrades, and other more ancient heroes such as Minos, Orion, Tityus, Salmoneus, Tantalus, Sisyphus and Hercules; and mention their wives and mothers incidentally, if at all; and make at least one god help Odysseus at some stage or other.” I admitted the force of his argument, which explains why, now, Odysseus first meets a comrade who has fallen off a roof at Circe’s house—I call him Elpenor—and cracks a mild joke about Elpenor’s having come more quickly to the Grove of Persephone by land than he by sea. I also allow Alcinous to ask after Agamemnon, Achilles and the rest, and Odysseus to satisfy his curiosity. For Phemius’s sake I have even let Hermes supply the moly in passages adapted from my uncle Mentor’s story of Ulysses. In my original version I had given all the credit to Athene.

But that's crazy, " George said. "How can I be the Average American Man? I'm only five foot eight and my name is Blaxter spelled with an "l", and I'm of Armenian and Latvian ancestry and I was born in Ship's Bottom, New Jersey. What's that average of, for Chrissakes? They better recheck their results. What they're looking for is some Iowa farmboy with blond hair and a Mercury and 2.4 children." "That's the old, outdated stereotype," the reporter said. "America today is composed of racial and ethnic minorities whose sheer ubiquity precludes the possibility of choosing an Anglo-Saxon model. The average man of today has to be unique to be average, if you see what I mean." The Shaggy Average American Man Story

Some of the greatest mathematical minds of all ages, from Pythagoras and Euclid in ancient Greece, through the medieval Italian mathematician Leonardo of Pisa and the Renaissance astronomer Johannes Kepler, to present-day scientific figures such as Oxford physicist Roger Penrose, have spent endless hours over this simple ratio and its properties. But the fascination with the Golden Ratio is not confined just to mathematicians. Biologists, artists, musicians, historians, architects, psychologists, and even mystics have pondered and debated the basis of its ubiquity and appeal. In fact, it is probably fair to say that the Golden Ratio has inspired thinkers of all disciplines like no other number in the history of mathematics.

There obviously is a different feel to a wave of intense emotion versus an abstract thought, but each conscious form is an experience that gives us a unique perception of reality. The pattern in which these various conscious forms come in and out of awareness gives us our own personal life story. The vast variety of conscious forms and the ubiquity of consciousness in the brain are best explained by a modular architecture of the brain. The conceptual challenge now is to understand how hundreds, if not thousands, of modules, embedded in a layered architecture—each layer of which can produce a form of consciousness—give us a single, unified life experience at any given moment that seems to flow flawlessly into the next across time.

The great power of adopting a scientific approach to human behavior is the ability to unmask deep puzzles about human existence that otherwise hide in plain sight. Once we begin to think deeply and systematically about the antiquity, ubiquity, and power of our taste for intoxicants, the standard stories suggesting it’s some sort of evolutionary accident become difficult to take seriously. Considering the enormous costs of intoxication, which humans have been paying for many thousands of years, we would expect genetic evolution to work toward eliminating any accidental taste for alcohol from our motivational system as quickly as possible. If ethanol happens to pick our neurological pleasure lock, evolution should call in a locksmith.

At that, the crowd joined in--this was one of the Free Americans' rallying cries--We are the future--a cheerful way of saying the shame of the U.S. past wasn't genocide or terror but the fact that it hadn't completely worked out yet. It was nothing I hadn't heard before, but it was rattling. It was the ubiquity or it was the persistence. It was the way the Free Americans and their claims on being the only way Americans transcended facts and time and progress, the way they always seemed to be around the corner, the way, however lacking in general insight they might be, they could somehow hear the ticking clock of the question, the Do they know I'm human yet? the way they took delight in saying no, the way they took for granted that it would always be their question to answer.

Because incentives trigger a primitive, engrained response, they produce a number of unintended consequences. First, they strongly reinforce self-aggrandizement, so much so that people can dedicate highly creative energy toward the counterproductive purpose of gaming the system. Second, they focus people’s attention on the incentive, rather than on customers. Third, they reduce the sense of agency and locus of control in workers, placing it instead in the hands of those who are creating the incentives and providing the rewards. This not only undermines the ability to be self-managing, it also infantilizes people. Thus it is small wonder, given the ubiquity of this practice, that Americans struggle to see themselves as engaged, empowered participants in their own democratic institutions.

Semper ego auditor tantum? numquamne reponam vexatus totiens rauci Theseide Cordi? inpune ergo mihi recitaverit ille togatas, hic elegos? inpune diem consumpserit ingens Telephus aut summi plena iam margine libri scriptus et in tergo necdum finitus Orestes? nota magis nulli domus est sua quam mihi lucus Martis et Aeoliis vicinum rupibus antrum Vulcani. Quid agant venti, quas torqueat umbras Aeacus, unde alius furtivae devehat aurum pelliculae, quantas iaculetur Monychus ornos, Frontonis platani convulsaque marmora clamant semper et adsiduo ruptae lectore columnae: expectes eadem a summo minimoque poeta. et nos ergo manum ferulae subduximus, et nos consilium dedimus Sullae, privatus ut altum dormiret; stulta est clementia, cum tot ubique vatibus occurras, periturae parcere chartae. cur tamen hoc potius libeat decurrere campo per quem magnus equos Auruncae flexit alumnus, si vacat ac placidi rationem admittitis, edam.

The father is appalled by the news of the engagement: horrified, angry, jealous, unable to conceal his wounded sense of having been displaced. He acts comically badly towards the fiancé; when his daughter and the new man kiss, he rolls his eyes, while the mother whimpers in admiration. The father identifies as a jilted lover, while the mother identifies with a romantic girlhood. The audience is presumably meant to do the same, in line with their gender. Later in the film, Martin bitterly acknowledges that 'my day has passed', likening himself to 'an old shoe, discontinued.' But is the father's horror at his daughter's sexuality exactly that? Or is it a displaced horror at his own sexuality, his own desire? The commonness o sexual abuse of teens, and the ubiquity of the teen trope in pornography, would suggest that most men at least know what it's like to desire a teenage girl. Is the father's horror at his daughter's sexuality perhaps a disavowed horror at his own susceptibility to it?

A good way to measure the ubiquity of the male perspective masquerading a the human perspective is to check out the Nobel Prizes. The Nobel Prizes are awarded in six categories: literature, medicine, chemistry, peace, physics, and economics. Who we are as a species, what we value, where we expend our energy and our resources, and our priorities, goals, and dreams can be charted through the development of these categories. As of 2018, Nobel Prizes in total have been awarded to 853 men and 51 women. One hundred ten Nobel Prizes in Literature have been awarded since 1901, and only 14 of those were awarded to women... The world would have been different-and better-if women had had equal say in the development of literature, medicine, chemistry, physics, peace, and economics. Better, not because women are better, but because they are more than half of humanity, representing more than half of what it means to be human. If you can convince me otherwise, you should receive a Nobel Prize." The Greatest Books - pg. 80-81

Outlawing drugs in order to solve drug problems is much like outlawing sex in order to win the war against AIDS. We recognize that people will continue to have sex for nonreproductive reasons despite the laws and mores. Therefore, we try to make sexual practices as safe as possible in order to minimize the spread of the AIDS viruses. In a similar way, we continually try to make our drinking water, foods, and even our pharmaceutical medicines safer. The ubiquity of chemical intoxicants in our lives is undeniable evidence of the continuing universal need for safer medicines with such applications. While use may not always be for an approved medical purpose, or prudent, or even legal, it is fulfilling the relentless drive we all have to change the way we feel, to alter our behavior and consciousness, and, yes, to intoxicate ourselves. We must recognize that intoxicants are medicines, treatments for the human condition. Then we must make them as safe and risk free and as healthy as possible. Dream with me for a moment. What would be wrong if we had perfectly safe intoxicants? I mean drugs that delivered the same effects as our most popular ones but never caused dependency, disease, dysfunction, or death. Imagine an alcohol-type substance that never caused addiction, liver disease, hangovers, impaired driving, or workplace problems. Would you care to inhale a perfumed mist that is as enjoyable as marijuana or tobacco but as harmless as clean air? How would you like a pain-killer as effective as morphine but safer than aspirin, a mood enhancer that dissolves on your tongue and is more appealing than cocaine and less harmful than caffeine, a tranquilizer less addicting than Valium and more relaxing than a martini, or a safe sleeping pill that allows you to choose to dream or not? Perhaps you would like to munch on a user friendly hallucinogen that is as brief and benign as a good movie? This is not science fiction. As described in the following pages, there are such intoxicants available right now that are far safer than the ones we currently use. If smokers can switch from tobacco cigarettes to nicotine gum, why can’t crack users chew a cocaine gum that has already been tested on animals and found to be relatively safe? Even safer substances may be just around the corner. But we must begin by recognizing that there is a legitimate place in our society for intoxication. Then we must join together in building new, perfectly safe intoxicants for a world that will be ready to discard the old ones like the junk they really are. This book is your guide to that future. It is a field guide to that silent spring of intoxicants and all the animals and peoples who have sipped its waters. We can no more stop the flow than we can prevent ourselves from drinking. But, by cleaning up the waters we can leave the morass that has been the endless war on drugs and step onto the shores of a healthy tomorrow. Use this book to find the way.

If “bullshit,” as opposed to “bull,” is a distinctively modern linguistic innovation, that could have something to do with other distinctively modern things, like advertising, public relations, political propaganda, and schools of education. “One of the most salient features of our culture is that there is so much bullshit,” Harry Frankfurt, a distinguished moral philosopher who is professor emeritus at Princeton, says. The ubiquity of bullshit, he notes, is something that we have come to take for granted. Most of us are pretty confident of our ability to detect it, so we may not regard it as being all that harmful. We tend to take a more benign view of someone caught bullshitting than of someone caught lying. (“Never tell a lie when you can bullshit your way through,” a father counsels his son in an Eric Ambler novel.) All of this worries Frankfurt. We cannot really know the effect that bullshit has on us, he thinks, until we have a clearer understanding of what it is. That is why we need a theory of bullshit. Frankfurt’s own effort along these lines was contained in a paper that he presented more than three decades ago at a faculty seminar at Yale. Later, that paper appeared in a journal and then in a collection of Frankfurt’s writings; all the while, photocopies of it passed from fan to fan. In 2005, it was published as On Bullshit, a tiny book of sixty-seven spaciously printed pages that went on to become an improbable breakout success, spending half a year on the New York Times bestseller list.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Even if I ultimately do not know this stone absolutely, even if knowledge about the stone gradually approaches infinity but is never completed, it is still the case that the perceived stone is there, that I recognized it, that I named it, and that we agree upon a certain number of claims regarding it. So it seems we are led into a contradiction: the belief in the thing and in the world can only signify the presumption of a completed synthesis--and yet this completion is rendered impossible by the very nature of the perspectives to be tied together, since each of them refers indefinitely to other perspectives through its horizon. There is indeed a contradiction, so long as we are operating within being, but the contradiction ceases...if we operate within time, and if we succeed in understanding time as the measure of being. The synthesis of horizons is essentially temporal, that is...it does not suffer time, and it does not have to overcome time; but rather, it merges with the very movement by which time goes by. Through my perceptual field with its spatial horizons, I am present to my surroundings, I coexist with all the other landscapes that extend beyond, and all of these perspectives together form a single temporal wave, an instant of the world. Through my perceptual field with its temporal horizons, I am present to my present, to the entire past that has preceded it, and to a future. And at the same time, this ubiquity is not actual, it is clearly only intentional. The landscape that I have before my eyes can certainly announce to me the shape of the landscape hidden behind the hill, but it only does so with a certain degree of indetermination, for here there are fields, while over there might be a forest, and, in any case, beyond the next horizon I know only that there will be either land or sea, and beyond again, either open sea or frozen sea, and beyond again, either earth or sky, and, within the confines of the earth's atmosphere, I know only that there will be something to see in general. I possess no more than the abstract style of these distant landscapes. Likewise, even though each past is gradually enclosed entirely in the more recent past that it had immediately succeeded--thanks to the interlocking of intentionalities--the past degrades, and my first years are lost in the general existence of my body of which I know merely that it was already confronted with colors, sounds, and a similar nature to the one I presently see. My possession of the distant landscape and of the past, like my possession of the future, is thus only a possession in principle; my life slips away from me on all sides and it is circumscribed by impersonal zones. The contradiction that we find between the reality of the world and its incompleteness is the contradiction between the ubiquity of consciousness and its engagement in a field of presence...If the synthesis could be actual, if my experience formed a closed system, if the thing and the world could be defined once and for all, if spatio-temporal horizons could (even ideally) be made explicit and if the world could be conceived from nowhere, then nothing would exist. I would survey the world from above, and far from all the places and times suddenly becoming real, they would in fact cease to be real because I would not inhabit any of them and I would be nowhere engaged. If I am always and everywhere, then I am never and nowhere. Thus, there is no choice between the incompleteness of the world and its existence, between the engagement and the ubiquity of consciousness, or between transcendence and immanence, since each of these terms, when it is affirmed by itself, makes its contradiction appear. What must be understood is that for the same reason I am present here and now, and present everywhere and always, or absent from here and now and absent from every place and from every time. This ambiguity is not an imperfection of consciousness or of existence, it is their very definition.

Besides, these box-checking Christians having such a majority is largely in our favor. Their ubiquity is inversely proportional to their efficacy.

Ubiquity must never be mistaken for biology.

The last thing I crave is to be exposed to the sort of grandstanding preachers that so many evangelical churches seem to breed with the ubiquity of maggots appearing in road kill. The last thing I want is a new and improved “worship experience.” The last thing I want is for the service to be socially and politically relevant

Lay the blame where you will: the internet, 940 television channels, social media, the ubiquity of high-fructose corn syrup, whatever you like. Almost all public discourse is now instantaneous, fluently aimless, deeply uninformed, and immune to logical rigor.

Commercial cellphone use began in the early 1980s, but it took 20 years to go from the first to the billionth cellphone subscriber in 2002. It then took only four years to reach two billion subscribers in 2006, the approximate beginning of the Shift Age. It then took two years to reach three billion cellphone users in 2008, four billion by 2009, five billion by the end of 2010, and 5.3 billion by the end of 2011. As of the writing of this book, there are 7.2 billion people alive today, and approximately 6.1 billion of them have cellphones. If you discount those under the age of eight and those living in remote parts of the world, humanity has now reached almost complete cellphone ubiquity.

Good teaching has always focused on the needs of individual students. Today, fortunately, the availability of high-quality online resources and the ubiquity of all kinds of computing devices are making it possible to teach students in ways that can help them achieve the greatest success. Students, to a great degree, are already there. It is up to the education community to learn how to make the best use of all available resources.

Economics, it says on page one of textbooks, is the study of human behavior under conditions of scarcity. The expansion of the economic realm is therefore the expansion of scarcity, its incursion into areas of life once characterized by abundance. Economic behavior, particularly the exchange of money for goods, extends today into realms that were never before the subject of money exchanges. Take, for example, one of the great retail growth categories in the last decade: bottled water. If one thing is abundant on earth to the point of near-ubiquity, it is water, yet today it has become scarce, something we pay for.

But it isn’t the fun of DIY invention, urban exploration, physical danger, and civil disorder that the Z-Boys enjoyed in 1976. It is fun within serious limits, and for all of its thrills it is (by contrast) scripted. And rather obedient. The fact that there are public skateparks and high-performance skateboards signals progress: America has embraced this sport, as it did bicycles in the nineteenth century. Towns want to make skating safe and acceptable. The economy has more opportunity to grow. America is better off for all of this. Yet such government and commercial intervention in a sport that was born of radical liberty means that the fun itself has changed; it has become mediated. For the skaters who take pride in their flashy store-bought equipment have already missed the Z-Boys’ joke: Skating is a guerrilla activity. It’s the fun of beating, not supporting, the system. P. T. Barnum said it himself: all of business is humbug. How else could business turn a profit, if it didn’t trick you with advertising? If it didn’t hook you with its product? This particular brand of humbug was perfected in the late 1960s, when merchandise was developed and marketed and sold to make Americans feel like rebels. Now, as then, customers always pay for this privilege, and purveyors keep it safe (and generally clean) to curb their liability. They can’t afford customers taking real risks. Plus it’s bad for business to encourage real rebellion. And yet, marketers know Americans love fun—they have known this for centuries. And they know that Americans, especially kids, crave autonomy and participation, so they simulate the DIY experience at franchises like the Build-A-Bear “workshops,” where kids construct teddy bears from limited options, or “DIY” restaurants, where customers pay to grill their own steaks, fry their own pancakes, make their own Bloody Marys. These pay-to-play stores and restaurants are, in a sense, more active, more “fun,” than their traditional competition: that’s their big selling point. But in both cases (as Barnum knew) the joke is still on you: the personalized bear is a standardized mishmash, the personalized food is often inedible. As Las Vegas knows, the house always wins. In the history of radical American fun, pleasure comes from resistance, risk, and participation—the same virtues celebrated in the “Port Huron Statement” and the Digger Papers, in the flapper’s slang and the Pinkster Ode. In the history of commercial amusement, most pleasures for sale are by necessity passive. They curtail creativity and they limit participation (as they do, say, in a laser-tag arena) to a narrow range of calculated surprises, often amplified by dazzling technology. To this extent, TV and computer screens, from the tiny to the colossal, have become the scourge of American fun. The ubiquity of TV screens in public spaces (even in taxicabs and elevators) shows that such viewing isn’t amusement at all but rather an aggressive, ubiquitous distraction. Although a punky insurgency of heedless satire has stung the airwaves in recent decades—from equal-opportunity offenders like The Simpsons and South Park to Comedy Central’s rabble-rousing pundits, Jon Stewart and Stephen Colbert—the prevailing “fun” of commercial amusement puts minimal demands on citizens, besides their time and money. TV’s inherent ease seems to be its appeal, but it also sends a sobering, Jumbotron-sized message about the health of the public sphere.

While the WMS views the invasion and establishment of a pathogen as the beginning of the disease, Unani attributes the success of the pathogen to the individual’s susceptibility to infection (host factors) due to dystemperament or humoral imbalance. Supporters of the Unani view observe that in an epidemic (even of catastrophic proportions) not everyone gets infected despite the ubiquity of the infectious agent, just as most people with streptococcus in their respiratory tract do not develop strep throat infection.

When a comprehensive history of the early twenty-first century is written, the first three chapters will inevitably focus on the newfound ubiquity of bespoke food. Michael Pollan and Eric Schlosser will be remembered as the gifted visionaries who correctly identified Americans propensity for noshing on the factory-to-table fare peddled by multinational food conglomerates as the reason so many of us are fat, sick, and nearly dead. Today, every enlightened urban dweller accepts such reasoning as gospel. Our problems as a people originate not from who we are or what we aspire to be, but from what we eat. Or so says the trendsetting subclass known as foodies.

Finally, gatekeepers still matter. Technology makes it easier for people to listen to any kind of music they like, but digital availability and ubiquity are steering them increasingly to the biggest hits, not the niches. Bloggers and podcasters and tweeters have shaken up purveyors of news, but not replaced them. Book publishers, art dealers and film producers will still play the biggest role in what gets bought, read, contemplated and listened to.

Social scientists call it the ‘narrative turn’. An identifiable lurch towards describing our world explicitly in terms of story: to situating ourselves within revolving webs of narrative, on which our sensess of place and identity and connection to others can rest. Most date the birth of this ‘new narrative age’ to the mid-90s. One, the French theorist Christian Salmon, ventures a specific year. 1995. The year of Netscape, Pseudo, the ubiquity of the web.

The ubiquity of full-card simulcasting has made the specialist's lot in life much easier.

The near ubiquity of the Internet (in the developed world, for now) has brought with it the promise of a global stage on which ideas can come to fruition. For

To get the idea that you are the center," Oliveira thought, resting more comfortably on the board. "But it's incalculably stupid. A center as illusory as it would be to try to find ubiquity. There is no center, there's a kind of continuous confluence, an undulation of matter. All through the night I'm a motionless body, and on the other side of town a roll of newsprint is being converted into the morning paper, and at eight-forty I will leave the house and at eight-twenty the paper will have arrived at the newsstand on the corner, and at eight forty-five my hand and the newspaper will come together and begin to move together through the air, three feet from the ground, heading towards the streetcar stop.

His radical breakthrough relied, instead, on the ubiquity of the screw press in Rhineland wine-making culture, and on his ability to reach out beyond his specific field of expertise and concoct new uses for an older technology. He took a machine designed to get people drunk and turned it into an engine for mass communication.

Most geoglyphs seem to be late, dating to only a few hundred years before Columbus. The ubiquity of the geoglyphs may indicate that some type of cultural movement swept over earlier social arrangements. “But whatever was there, these societies have been completely forgotten,

Notorious is the rung on the ladder just before ubiquity. – Josh Gant

After that, Atum was capable of making the waters of Nun recede away from him, making him rise above them and become “what remained” or the “mound of creation.” It’s important to take note of the fact that there was no creation until Atum inhaled life and justice. Therefore without maat and her dualistic counterpart, there would have been no world, and that is the reason for maat and isfet’s ubiquity, as well as the acceptance of chaos in the world as seen by the ancient Egyptians. After Atum had separated himself from Nun, the children he kept inside, notably Shu and maat/isfet, often represented as a form of the goddess Tefnut, were now separated from their father, and Tefnut would go on to become the mother of all the gods.

This Mexican hospitality to gringos is in ironic contrast to the present ubiquity of Mexicans who are demonized and fenced in, stamped as undesirable, considered suspect, and unwelcome in America.

I’m getting close to ubiquity, and going crazy is just one step away

Some things benefit from shocks; they thrive and grow when exposed to volatility, randomness, disorder, and stressors and love adventure, risk, and uncertainty. Yet, in spite of the ubiquity of the phenomenon, there is no word for the exact opposite of fragile. Let us call it antifragile. Antifragility is beyond resilience or robustness. The resilient resists shocks and stays the same; the antifragile gets better.

It is far more common for sincere white people to agonize over when and how to give feedback to a fellow white person, given the ubiquity of white fragility. White fragility punishes the person giving feedback and presses them back into silence. It also maintains white solidarity—the tacit agreement that we will protect white privilege and not hold each other accountable for our racism. When the individual giving the feedback is a person of color, the charge is “playing the race card,” and the consequences of white fragility are much more penalizing.

Today’s distractions, however, feel different. The amount of information available, the speed at which it can be disseminated, and the ubiquity of access to new content on our devices has made for a trifecta of distraction. If it’s a distraction you seek, it’s easier than ever to find.