Use Dustbin Quotes

Oho, now I know what you are. You are an advocate of Useful Knowledge.... Well, allow me to introduce myself to you as an advocate of Ornamental Knowledge. You like the mind to be a neat machine, equipped to work efficiently, if narrowly, and with no extra bits or useless parts. I like the mind to be a dustbin of scraps of brilliant fabric, odd gems, worthless but fascinating curiosities, tinsel, quaint bits of carving, and a reasonable amount of healthy dirt. Shake the machine and it goes out of order; shake the dustbin and it adjusts itself beautifully to its new position.

Thrift is the really romantic thing; economy is more romantic than extravagance... But the thing is true; economy, properly understood, is the more poetic. Thrift is poetic because it is creative; waste is unpoetic because it is waste. It is prosaic to throw money away, because it is prosaic to throw anything away; it is negative; it is a confession of indifference, that is, it is a confession of failure. The most prosaic thing about the house is the dustbin, and the one great objection to the new fastidious and aesthetic homestead is simply that in such a moral menage the dustbin must be bigger than the house. If a man could undertake to make use of all things in his dustbin he would be a broader genius than Shakespeare. When science began to use by-products; when science found that colors could be made out of coaltar, she made her greatest and perhaps her only claim on the real respect of the human soul. Now the aim of the good woman is to use the by-products, or, in other words, to rummage in the dustbin.

I have seen how in our history, people of color have been enslaved by “Bible-quoting” Christians. When slavery was finally threatened with being relegated to the dustbins of history in America, it was that section of this country known as “the Bible Belt” that rose to defend the enslavement of black people in the bloodiest war of American history. When slavery finally died as a legal option on the battlefields of Gettysburg, Antietam and Appomattox, the Christians of the Bible Belt, once again quoting their scriptures for justification, instituted laws of segregation with the full support of the federal government. When those segregation laws finally began to fall in the 1950s and 1960s, I watched the Bible being quoted to justify the use of lead pipes, police dogs, fire hoses and even the bombing of black churches in which little girls in their Easter finery were killed—all in an attempt to preserve “white supremacy.” I notice that even today the political party in America that most claims to represent what is called “the Christian vote” is still working to impede the political process for black people, to make voting so difficult as to prevent them from casting their ballot.

There used to be a rubbish heap under the great tree in Dhoby Ghaut with a sarabat stall parked next to it. It was a low, sprawling rubbish heap made up of the usual things—refuse from dustbins, paper, old tins and slippers and leaves from the tree above. Then one day, people forgot about it. They found a new dumping place and the old rubbish heap settled low on the ground. Time passed and its contents became warm and rich and fertile and people living in the area would take away potfuls of it to plant flowers in. Somehow, a rose cutting, slim as a cheeping chicken’s leg and almost brown, appeared on the rubbish heap one day.

Therefore in one line why don't these (The higher authority of an office) people just say, "You are our sex toy. We will use you as our vibrator until we derive pleasure in earning profits from you. Once we learn that you are of no use and you are not giving the pleasure we need, we will kick you or throw you in a dustbin as we throw a condom in dustbin after sex.

During an hour-long conversation mid-flight, he laid out his theory of the war. First, Jones said, the United States could not lose the war or be seen as losing the war. 'If we're not successful here,' Jones said, 'you'll have a staging base for global terrorism all over the world. People will say the terrorists won. And you'll see expressions of these kinds of things in Africa, South America, you name it. Any developing country is going to say, this is the way we beat [the United States], and we're going to have a bigger problem.' A setback or loss for the United States would be 'a tremendous boost for jihadist extremists, fundamentalists all over the world' and provide 'a global infusion of morale and energy, and these people don't need much.' Jones went on, using the kind of rhetoric that Obama had shied away from, 'It's certainly a clash of civilizations. It's a clash of religions. It's a clash of almost concepts of how to live.' The conflict is that deep, he said. 'So I think if you don't succeed in Afghanistan, you will be fighting in more places. 'Second, if we don't succeed here, organizations like NATO, by association the European Union, and the United Nations might be relegated to the dustbin of history.' Third, 'I say, be careful you don't over-Americanize the war. I know that we're going to do a large part of it,' but it was essential to get active, increased participation by the other 41 nations, get their buy-in and make them feel they have ownership in the outcome. Fourth, he said that there had been way too much emphasis on the military, almost an overmilitarization of the war. The key to leaving a somewhat stable Afghanistan in a reasonable time frame was improving governance and the rule of law, in order to reduce corruption. There also needed to be economic development and more participation by the Afghan security forces. It sounded like a good case, but I wondered if everyone on the American side had the same understanding of our goals. What was meant by victory? For that matter, what constituted not losing? And when might that happen? Could there be a deadline?

a harbinger of a third wave of computing, one that blurred the line between augmented human intelligence and artificial intelligence. “The first generation of computers were machines that counted and tabulated,” Rometty says, harking back to IBM’s roots in Herman Hollerith’s punch-card tabulators used for the 1890 census. “The second generation involved programmable machines that used the von Neumann architecture. You had to tell them what to do.” Beginning with Ada Lovelace, people wrote algorithms that instructed these computers, step by step, how to perform tasks. “Because of the proliferation of data,” Rometty adds, “there is no choice but to have a third generation, which are systems that are not programmed, they learn.”27 But even as this occurs, the process could remain one of partnership and symbiosis with humans rather than one designed to relegate humans to the dustbin of history. Larry Norton, a breast cancer specialist at New York’s Memorial Sloan-Kettering Cancer Center, was part of the team that worked with Watson. “Computer science is going to evolve rapidly, and medicine will evolve with it,” he said. “This is coevolution. We’ll help each other.”28 This belief that machines and humans will get smarter together is a process that Doug Engelbart called “bootstrapping” and “coevolution.”29 It raises an interesting prospect: perhaps no matter how fast computers progress, artificial intelligence may never outstrip the intelligence of the human-machine partnership. Let us assume, for example, that a machine someday exhibits all of the mental capabilities of a human: giving the outward appearance of recognizing patterns, perceiving emotions, appreciating beauty, creating art, having desires, forming moral values, and pursuing goals. Such a machine might be able to pass a Turing Test. It might even pass what we could call the Ada Test, which is that it could appear to “originate” its own thoughts that go beyond what we humans program it to do. There would, however, be still another hurdle before we could say that artificial intelligence has triumphed over augmented intelligence. We can call it the Licklider Test. It would go beyond asking whether a machine could replicate all the components of human intelligence to ask whether the machine accomplishes these tasks better when whirring away completely on its own or when working in conjunction with humans. In other words, is it possible that humans and machines working in partnership will be indefinitely more powerful than an artificial intelligence machine working alone?

This is not a hypothetical example. In the middle of the nineteenth century Karl Marx reached brilliant economic insights. Based on these insights he predicted an increasingly violent conflict between the proletariat and the capitalists, ending with the inevitable victory of the former and the collapse of the capitalist system. Marx was certain that the revolution would start in countries that spearheaded the Industrial Revolution – such as Britain, France and the USA – and spread to the rest of the world. Marx forgot that capitalists know how to read. At first only a handful of disciples took Marx seriously and read his writings. But as these socialist firebrands gained adherents and power, the capitalists became alarmed. They too perused Das Kapital, adopting many of the tools and insights of Marxist analysis. In the twentieth century everybody from street urchins to presidents embraced a Marxist approach to economics and history. Even diehard capitalists who vehemently resisted the Marxist prognosis still made use of the Marxist diagnosis. When the CIA analysed the situation in Vietnam or Chile in the 1960s, it divided society into classes. When Nixon or Thatcher looked at the globe, they asked themselves who controls the vital means of production. From 1989 to 1991 George Bush oversaw the demise of the Evil Empire of communism, only to be defeated in the 1992 elections by Bill Clinton. Clinton’s winning campaign strategy was summarised in the motto: ‘It’s the economy, stupid.’ Marx could not have said it better. As people adopted the Marxist diagnosis, they changed their behaviour accordingly. Capitalists in countries such as Britain and France strove to better the lot of the workers, strengthen their national consciousness and integrate them into the political system. Consequently when workers began voting in elections and Labour gained power in one country after another, the capitalists could still sleep soundly in their beds. As a result, Marx’s predictions came to naught. Communist revolutions never engulfed the leading industrial powers such as Britain, France and the USA, and the dictatorship of the proletariat was consigned to the dustbin of history. This is the paradox of historical knowledge. Knowledge that does not change behaviour is useless. But knowledge that changes behaviour quickly loses its relevance. The more data we have and the better we understand history, the faster history alters its course, and the faster our knowledge becomes outdated.

After that fateful day of July 23, 1952, the "Paris Along the Nile," as Cairo was lovingly renamed by the foreigners who flocked to the city and helped to design, build, and run it during the nineteenth and early twentieth centuries, was cast into the proverbial dustbin of history. Quarrels rather than friendships between Egyptians and foreigners became the order of the day. Indeed, the foreigners' property was confiscated. Along with the aristocracy itself, they eventually either chose to leave or, after the 1956 Suez War, were forced to flee. Symbolic of Nasser's rank xenophobia was his expulsion of half of Egypt's Jews, endlessly linked in the regime propaganda machine with the recently created state of Israel. This was one of a number of witch hunts Nasser used (another targeting the Muslim Brotherhood) to deflect attention from his own shortcomings, especially in the area of foreign policy.

Not all things in the dustbin are useless; those come back after being refined for a new use.

Of course, television is not alone in being confronted with this destiny - this vicious circle: the destiny of all those things which , no longer having an objective purpose, take themselves for their own ends. In so doing, they escape all responsibility, but also become bogged down in their own insoluble contradictions. This is, however, more particularly the critical situation of all the current media. Opinion polls themselves are a good example. They have had their moment of truth (as, indeed, did television), when they were the representative mirror of an opinion, in the days when such a thing still existed, before it became merely a conditioned reflex. But perpetual harassment by opinion polls has resulted in their being no longer a mirror at all; they have, rather, become a screen. A perverse exchange has been established between polls which no longer really ask questions and masses who no longer reply. Or rather they become cunning partners, like rats in laboratories or the viruses pursued in experiments. They toy with the polls at least as much as the polls toy with them. They play a double game. It is not, then, that the polls are bogus or deceitful, but rather that their very success and automatic operation have made them random. There is the same double game, the same perverse social relationship between an all-powerful, but wholly self-absorbed, television and the mass of TV viewers, who are vaguely scandalized by this misappropriation, not just of public money, but of the whole value system of news and information. You don't need to be politically aware to realize that, after the famous dustbins of history, we are now seeing the dustbins of information. Now , information may well be a myth, but this alternative myth, the modern substitute for all other values, has been rammed down our throats incessantly. And there is a glaring contrast between this universal myth and the actual state of affairs. The real catastrophe of television has been how deeply it has failed to live up to its promise of providing information- its supposed modern function. We dreamed first of giving power - political power- to the imagination, but we dream less and less of this, if indeed at all. The fantasy then shifted on to the media and information. At times we dreamed (at least collectively, even if individually we continued to have no illusions) of finding some freedom there — an openness, a new public space. Such dreams were soon dashed: the media turned out to be much more conformist and servile than expected, at times more servile than the professional politicians. The latest displacement of the imagination has been on to the judiciary. Again this has been an illusion, since, apart from th e pleasing whiff of scandal produced, this is also dependent on the media operation. We are going to end up looking for imagination in places further and further removed from power - from any form of power whatever (and definitely far removed from cultural power, which has become the most conventional and professional form ther e is). Among the excluded, the immigrants, the homeless. But that will really take a lot of imagination because they, who no longer even have an image, are themselves the by-products of a whole society's loss of imagination, of the loss of any social imagination. And this is indeed the point. We shall soon see it is no use trying to locate the imagination somewhere. Quite simply, because there no longer is any. The day this becomes patently obvious, the vague collective disappointment hanging over us today will become a massive sickening feeling.

As I’ve argued previously, there is no rule that says we need to allow self-defeating prophecies in our picture of precognition. The common assumption that people could (and would) “use” precognitive information to create an alternative future flies in the face of the way precognition seems to work in the real world. It is largely unconscious (thus evades our “free will”), and it is oblique and invariably misrecognized or misinterpreted until after events have made sense of it. Laius and his son both fulfill the dark prophecies about them in their attempts to evade what was foretold; their attempts backfire precisely because of things they don’t know (Laius, that his wife failed to kill his son, as ordered; Oedipus, that his adopted family in Corinth was not his real family). The Greeks called these obliquely foreseen outcomes, unavoidable because of our self-ignorance, our fate. Any mention of Oedipus naturally calls to mind Sigmund Freud, whom I am recruiting as a kind of ambivalent guide in my examination of the time-looping structure of human fate. Making a central place for Freud in a book on precognition may perplex readers given (a) his reputed disinterest in psychic phenomena, and (b) the fact that psychological science long since tossed psychoanalysis and its founder into the dustbin. In fact, (a) is a myth, as we’ll see, and (b) partly reflects the “unreason” of psychological science around questions of meaning. Although deeply flawed and occasionally off-the-mark, the psychoanalytic tradition—including numerous course-corrections by later thinkers who tweaked and nuanced Freud’s core insights—represents a sincere and sustained effort to bring the objective and subjective into suspension, to include the knower in the known without reducing either pole to the other. More to the point, it was Freud, more than probably any other thinker of the modern age, who took seriously and mapped precisely the forms of self-deception and self-ignorance that make precognition possible in a post-selected universe. The obliquity of the unconscious—the rules Freud assigned to what he called “primary process” thinking—reflect the associative and indirect way in which information from the future has to reach us. We couldn’t just appear to ourselves bearing explicit messages from the future; those messages can only be obscure, hinting, and rich in metaphor, more like a game of charades, and they will almost always lack a clear origin—like unsigned postcards or letters with no return address. Their import, or their meaning, will never be fully grasped, or will be wrongly interpreted, until events come to pass that reveal how the experiencer, perhaps inadvertently, fulfilled the premonition. It may be no coincidence that Freud’s theory maps so well onto an understanding of precognition if the unconscious is really, as I suggested, something like consciousness displaced in time.

Ehsan Sehgal Quotes about Media — — — * Words matter and mirror if your head is a dictionary of insight and your feelings are alive. * Sure, fake news catches and succeeds attention, but for a while; however, it embraces disregard and unreliability forever. * Media rule the incompetent minds and pointless believers. * A real journalist only states, neither collaborates nor participates. * The majority of journalists and anchors have the information only but not the sense of knowledge. * When the media encourages and highlights the wrong ones, anti-democratic figures, criminals in uniform, and dictators in a supreme authority and brilliant context, sure, such a state never survives the breakdown of prosperity and civil rights, as well as human rights. Thus, the media is accountable and responsible for this as one of the democratic pillars. *Media cannot be a football ground or a tool for anyone. It penetrates the elementary pillar of a state, it forms and represents the language of entire humanity within its perception of love, peace, respect, justice, harmony, and human rights, far from enmity and distinctions. Accordingly, it demonstrates its credibility and neutrality. * When the non-Western wrongly criticizes and abuses its culture, religion, and values, the Western media highlights that often, appreciating in all dimensions. However, if the same one even points out only such subjects, as a question about Western distinctive attitude and role, the West flies and falls at its lowest level, contradicting its principles of neutrality and freedom of press and speech, which pictures, not only double standards but also double dishonesty with itself and readers. Despite that, Western media bother not to realize and feel ignominy and moral and professional stigma. * Social Media has become the global dustbin of idiocy and acuity. It stinks now. Anyone is there to separate and recycle that. Freedom of speech doesn’t mean to constitute insulting, abusing, and harming deliberately in a distinctive and discriminative feature and context, whereas supporting such notions and attempts is a universal crime. * Social media is a place where you share your favourite poetry, quotes, songs, news, social activities, and reports. You can like something, you can comment, and you can use humour in a civilised way. It is social media, but it is not a place to love or be loved. Any lover does not exist here, and no one is serious in this regard. Just enjoy yourself and do not try to fool anyone. If you do that, it means you are making yourself a fool; it is a waste of time, and it is your defeat too. * I use social media only to devote and denote my thoughts voluntarily for the motivation of knowledge, not to earn money as greedy-minded. * One should not take seriously the Social-Media fools and idiots. * Today, on social media, how many are on duty? * Journalists voluntarily fight for human rights and freedom of speech, whereas they stay silent for their rights and journalistic freedom on the will and restrictions of the boss of the media. Indeed, it verifies that The nearer the church, the farther from god. * The abuse, insult, humiliation, and discrimination against whatever subject is not freedom of expression and writing; it is a violation and denial of global harmony and peace. * Press freedom is one significant pillar of true democracy pillars, but such democracy stays deaf, dumb, and blind, which restricts or represses the media. * Press and speech that deliberately trigger hatred and violation fall not under the freedom of press and speech since restrictions for morale and peace apply to everyone without exemption. * Real press freedom is just a dream, which nowhere in the world becomes a reality; however, journalists stay dreaming that.

What does Mad-Eye say happened?” asked Mr. Weasley, unscrewing the ink bottle, loading up his quill, and preparing to take notes. Mr. Diggory’s head rolled its eyes. “Says he heard an intruder in his yard. Says he was creeping toward the house, but was ambushed by his dustbins.” “What did the dustbins do?” asked Mr. Weasley, scribbling frantically. “Made one hell of a noise and fired rubbish everywhere, as far as I can tell,” said Mr. Diggory. “Apparently one of them was still rocketing around when the please-men turned up —” Mr. Weasley groaned. “And what about the intruder?” “Arthur, you know Mad-Eye,” said Mr. Diggory’s head, rolling its eyes again. “Someone creeping into his yard in the dead of night? More likely there’s a very shell-shocked cat wandering around somewhere, covered in potato peelings. But if the Improper Use of Magic lot get their hands on Mad-Eye, he’s had it — think of his record —

Use a pegboard and some s-hooks to hang utensils along a wall. Most ovens get really dirty over time due to continuous use. Make a solution with a few tablespoons of vinegar, baking soda and dish washing soap. Spread this with a sponge along your oven surfaces and keep it for a while. Then use a clean wet sponge to wipe the dirt away. Garbage bins often acquire a stagnant smell after using them a few times. This is because despite using garbage bags, there could be leakage. Next time you clean out your dustbin, put in the garbage bag and then place some newspaper balls at the bottom. Put in your trash over this newspaper since it will absorb any such leaks. Organize everything in a systematic way so that you know where to grab them from next time.

You'll find more emotions of words in those crumpled & rolled papers thrown in the dustbin than the edited script you jolted down last night in your folder. More splashes of paints lay scattered around your drawing paint-plate, the brushes equally messed up with their romance with the colours before the actual finishing of a fine portrait. Your draft box breathes more words than the real, grammatically -groomed post on your blog. The room smells more of the combined samples of vividly used tropical, musky, floral essences mixed in different ratios to get the exotic cologne at the end. Gist is spending that extra cent to obtain a perfect blend. That extra counts to the journey of a masterpiece which later finds itself an identity of an extra-ordinary creation. You're that 'extra' to me who glorifies my existence and makes me feel like a clone-sister of masterpiece or rather a mistress-piece!!! ❤ - Shonali Dey (Shon Alley)

I learn a lot about people by spending time up to my elbows in their rubbish. Dustbins are like safe deposit boxes: they contain secrets that people had thought would disappear. By counting how many condoms they throw away, you can tell if and how often a couple makes love to each other; a girl's empty perfume bottles will tell what to send her as a gift; discarded tickets from venues and shows tell you where to take them on a date; if you make a note of all the creams someone uses, you'll find out just where their insecurities lie. Tell me what you throw away, and I'll tell you what you are.

And indeed I have often thought that the susceptibilities of furniture and china have never been sufficiently allowed for by families. Even a much-used saucepan must have its dreary little memories when put into the dustbin at last, and as for chairs! Is it inconceivable that, apart from their feeling for their room and their owners, the tree-life persists in them? Have not seeds buried with mummies for two thousand years sprouted under the very eye of the excavator? You cannot live with a thing and use it without humanizing it to a certain extent, and those men who bluffly announce that their pipe is their ‘friend’ have hit upon a truth more subtle than they know; and perhaps those women who (always contemptuously) get called ‘slaves to their household goods and chattels’ are only, in their turn, more unconsciously susceptible to the dormant life in oak, mahogany and walnut?