Value In The Valley Quotes

Their issues are not your issues.

Science investigates, religion interprets. Science gives man knowledge which is power, religion gives man wisdom which is control. Science deals mainly with facts, religion deals with values. The two are not rivals. They are complementary. Science keeps religion from sinking into the valley of crippling irrationalism and paralysing obscurantism. Religion prevents science from falling into the marsh of obsolete materialism and moral nihilism.

Fairy tales in childhood are stepping stones throughout life, leading the way through trouble and trial. The value of fairy tales lies not in a brief literary escape from reality, but in the gift of hope that goodness truly is more powerful than evil and that even the darkest reality can lead to a Happily Ever After. Do not take that gift of hope lightly. It has the power to conquer despair in the midst of sorrow, to light the darkness in the valleys of life, to whisper “One more time” in the face of failure. Hope is what gives life to dreams, making the fairy tale the reality.

A thousand years or more ago, When I was newly sewn, There lived four wizards of renown, Whose name are still well-known: Bold Gryffindor from wild moor, Fair Ravlenclaw from glen, Sweet Hufflepuff from valley broad, Shrewd Slytherin from fen. They share a wish, a hope, a dream, They hatched a daring plan, To educate young sorcerers, Thus Hogwarts school began. Now each of these four founders Formed their own house, for each Did value different virtues, In the ones they had to teach. By Gryffindor, the bravest were Prized far beyond the rest; For Ravenclaw, the cleverest Would always be the best; For Hufflepuff, hardworkers were Most worthy of admission; And power-hungry Slytherin Loved those of great ambition. While still alive they did divide Their favourates from the throng, Yet how to pick the worthy ones When they were dead and gone? 'Twas Gryffindor who found the way, He whipped me off his head The founders put some brains in me So I could choose instead! Now slip me snug around your ears, I've never yet been wrong, I'll have alook inside your mind And tell where you belong!

Like men, some grow best in company, striving to outdo the rest. Others need to grow their own way, though it may be lonely. Both have value.

Tell me what you value and I might believe you,” management guru Peter Drucker once said, “but show me your calendar and your bank statement, and I’ll show you what you really value.

Tell me what you value and I might believe you,” management guru Peter Drucker once said, “but show me your calendar and your bank statement, and I’ll show you what you really value.” So

Would you rather be smart and poor or dumb and rich? The three engineers all chose smart and poor, while the Frat Pack voted unanimously for dumb and rich. Greg was struck by how clearly the line was drawn between the two groups. They were all in their mid- to late twenties with good educations, but they valued different things.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

Arguments for preservation based on the beauty of wilderness are sometimes treated as if they were of little weight because they are "merely aesthetic". That is a mistake. We go to great lengths to preserve the artistic treasures of earlier human civilisations. It is difficult to imagine any economic gain that we would be prepared to accept as adequate compensation for, for instance, the destruction of the paintings in the Louvre. How should we compare the aesthetic value of wilderness with that of the paintings in the Louvre? Here, perhaps, judgment does become inescapably subjective; so I shall report my own experiences. I have looked at the paintings in the Louvre, and in many of the other great galleries of Europe and the United States. I think I have a reasonable sense of appreciation of the fine arts; yet I have not had, in any museum, experiences that have filled my aesthetic senses in the way that they are filled when I walk in a natural setting and pause to survey the view from a rocky peak overlooking a forested valley, or by a stream tumbling over moss-covered boulders set amongst tall tree-ferns, growing in the shade of the forest canopy, I do not think I am alone in this; for many people, wilderness is the source of the greatest feelings of aesthetic appreciation, rising to an almost mystical intensity.

I have my doubts about all this real value in mountaineering, in getting to the top of everything and overlooking everything. Satan was the most celebrated of Alpine guides, when he took Jesus to the top of an exceeding high mountain and showed him all the kingdoms of the earth. But the joy of Satan in standing on a peak is not a joy in largeness, but a joy in beholding smallness, in the fact that all men look like insects at his feet. It is from the valley that things look large; it is from the level that things look high; I am a child of the level and have no need of that celebrated Alpine guide. I will lift up my eyes to the hills, from whence cometh my help; but I will not lift up my carcass to the hills, unless it is absolutely necessary. Everything is in an attitude of mind; and at this moment I am in a comfortable attitude. I will sit still and let the marvels and the adventures settle on me like flies. There are plenty of them, I assure you. The world will never starve for want of wonders; but only for want of wonder.

Like those in the valley behind us, most people stand in sight of the spiritual mountains all their lives and never enter them, being content to listen to others who have been there and thus avoid the hardships. Some travel into the mountains accompanied by experienced guides who know the best and least dangerous routes by which they arrive at their destination. Still others, inexperienced and untrusting, attempt to make their own routes. Few of these are successful, but occasionally some, by sheer will and luck and grace, do make it. Once there they become more aware than any of the others that there's no single or fixed number of routes. There are as many routes as there are individual souls.

To discover a metaphysical relationship between Quality and the Buddha at some mountaintop of personal experience is very spectacular. And very unimportant. If that were all this Chautauqua was about I should be dismissed. What’s important is the relevance of such a discovery to all the valleys of this world, and all the dull, dreary jobs and monotonous years that await all of us in them.

My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. One knows, indeed, what their ways bring: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic [genüsslich] — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization.

On February 4, 2014, Partner Fund purchased 5,655,294 Theranos shares at a price of $17 a share—$2 a share more than the Lucas Venture Group had paid just four months earlier. The investment brought in another $96 million to Theranos’s coffers and valued it at a stunning $9 billion. This meant that Elizabeth, who owned slightly more than half of the company, now had a net worth of almost $5 billion.

Because I questioned myself and my sanity and what I was doing wrong in this situation. Because of course I feared that I might be overreacting, overemotional, oversensitive, weak, playing victim, crying wolf, blowing things out of proportion, making things up. Because generations of women have heard that they’re irrational, melodramatic, neurotic, hysterical, hormonal, psycho, fragile, and bossy. Because girls are coached out of the womb to be nonconfrontational, solicitous, deferential, demure, nurturing, to be tuned in to others, and to shrink and shut up. Because speaking up for myself was not how I learned English. Because I’m fluent in Apology, in Question Mark, in Giggle, in Bowing Down, in Self-Sacrifice. Because slightly more than half of the population is regularly told that what happens doesn’t or that it isn’t the big deal we’re making it into. Because your mothers, sisters, and daughters are routinely second-guessed, blown off, discredited, denigrated, besmirched, belittled, patronized, mocked, shamed, gaslit, insulted, bullied, harassed, threatened, punished, propositioned, and groped, and challenged on what they say. Because when a woman challenges a man, then the facts are automatically in dispute, as is the speaker, and the speaker’s license to speak. Because as women we are told to view and value ourselves in terms of how men view and value us, which is to say, for our sexuality and agreeability. Because it was drilled in until it turned subconscious and became unbearable need: don’t make it about you; put yourself second or last; disregard your feelings but not another’s; disbelieve your perceptions whenever the opportunity presents itself; run and rerun everything by yourself before verbalizing it—put it in perspective, interrogate it: Do you sound nuts? Does this make you look bad? Are you holding his interest? Are you being considerate? Fair? Sweet? Because stifling trauma is just good manners. Because when others serially talk down to you, assume authority over you, try to talk you out of your own feelings and tell you who you are; when you’re not taken seriously or listened to in countless daily interactions—then you may learn to accept it, to expect it, to agree with the critics and the haters and the beloveds, and to sign off on it with total silence. Because they’re coming from a good place. Because everywhere from late-night TV talk shows to thought-leading periodicals to Hollywood to Silicon Valley to Wall Street to Congress and the current administration, women are drastically underrepresented or absent, missing from the popular imagination and public heart. Because although I questioned myself, I didn’t question who controls the narrative, the show, the engineering, or the fantasy, nor to whom it’s catered. Because to mention certain things, like “patriarchy,” is to be dubbed a “feminazi,” which discourages its mention, and whatever goes unmentioned gets a pass, a pass that condones what it isn’t nice to mention, lest we come off as reactionary or shrill.

My desires were generic. I wanted to find my place in the world, and be independent, useful, and good. I wanted to make money, because I wanted to feel affirmed, confident, and valued. I wanted to be taken seriously. Mostly, I didn’t want anyone to worry about me.

We require a philosophy that puts our aspirations and values once again in charge of our daily experience, all the while dethroning primal whims and the business models of Silicon Valley from their current dominance of this role; a philosophy that accepts new technologies, but not if the price is the dehumanization Andrew Sullivan warned us about; a philosophy that prioritizes long-term meaning over short-term satisfaction.

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

And no sooner had Cap been commanded, if she valued her safety, not to cross the water or climb the precipice than, as a natural consequence, she began to wonder what was in the valley behind the mountain and what might be in the woods across the river. And she longed, above all things, to explore and find out for herself.

When you listen to people, they feel valued. A 2003 study from Lund University in Sweden finds that “mundane, almost trivial” things like listening and chatting with employees are important aspects of successful leadership, because “people feel more respected, visible and less anonymous, and included in teamwork.”10 And a 2016 paper finds that this form of “respectful inquiry,” where the leader asks open questions and listens attentively to the response, is effective because it heightens the “follower’s” feelings of competence (feeling challenged and experiencing mastery), relatedness (feeling of belonging), and autonomy (feeling in control and having options). Those three factors are sort of the holy trinity of the self-determination theory of human motivation, originally developed by Edward L. Deci and Richard M. Ryan.11

the larger the dollar value of your product or service, the longer the sales cycle, particularly for business-to-consumer sales.

That highest value which anticipates and prevents rather than avenges crime.

There was an acceptance at face value in New York, as if everyone had just been born, with no past heritage to acknowledge or hide.

Networking is overrated. Become first and foremost a person of value and the network will be available whenever you need it.

Courage is a tool and a weapon. With just a little, you can build your life and use it to fend for yourself in the world. It

we are always taught the value of “positive coaching,” of leading with praise and then following with constructive feedback.

I don’t know about you guys, but, um, you know, I’ve been thinking recently that… that you know, maybe, um, allowing giant digital media corporations to exploit the neurochemical drama of our children for profit… You know, maybe that was, uh… a bad call by us. Maybe… maybe the… the flattening of the entire subjective human experience into a… lifeless exchange of value that benefits nobody, except for, um, you know, a handful of bug-eyed salamanders in Silicon Valley… Maybe that as a… as a way of life forever… maybe that’s, um, not good.

We often expect progress to be linear. At the very least, we hope it will come quickly. In reality, the results of our efforts are often delayed. It is not until months or years later that we realize the true value of the previous work we have done. This can result in a "valley of disappointment" where people feel discouraged after putting in weeks or months of hard work without experiencing any results. However, the work was not wasted, it was simply being stored. It is not until much later that the full value of previous efforts is revealed.

It's a blue collar thing... Middle-class kids are groomed to fly away, and they do. The working class likes to keep its young close to home. Tearing a working class person from the network that defines their life is a far heavier lift than insisting that a Harvard grad move to Silicon Valley. The professional elite values change and self-development; working-class families value stability and community. The professional elite associate change with challenge, excitement, opportunity, and innovation. But for families, a few paychecks away form losing their homes and stable middle-class lives, respect for stability reigns supreme.

Stop placing so much value on the known, I tell myself. Fake like this is the hero’s journey. It’s good to get lost. Good for the soul. But how lost is the good amount of lost? If I die here, is that still good for the soul?

ABERRANT GENIUSES—HIGH-PERFORMING BUT DIFFICULT TEAM MEMBERS—SHOULD BE TOLERATED AND EVEN PROTECTED, AS LONG AS THEIR BEHAVIOR ISN’T UNETHICAL OR ABUSIVE AND THEIR VALUE OUTWEIGHS THE TOLL THEIR BEHAVIOR TAKES ON MANAGEMENT, COLLEAGUES, AND TEAMS.

Alice Marwick, an anthropologist who did her fieldwork studying the tech scene in Silicon Valley and San Francisco, argues that new communication technologies reflect the individualist and status-conscious values of the competitive, commercial milieu in which they were developed.

My conception of freedom. - The value of a thing sometimes lies not in what one attains with it, but in what one pays for it - what it costs us. I give an example. Liberal institutions immediately cease to be liberal as soon as they are attained: subsequently there is nothing more thoroughly harmful to freedom than liberal institutions. One knows, indeed, what they bring about: they undermine the will to power, they are the levelling of mountain and valley exalted to a moral principle, they make small, cowardly and smug - it is the herd animal which triumphs with them every time.

A double rainbow had changed the course of my relationship with the fox. I had been jogging when I realised that he would live only a few years in this harsh country. At the time I believed that making an emotional investment in a short-lived creature was a fool's game. Before the jog ended, a rainbow appeared in front of me. One end of the rainbow slipped through an island of tall dead poplars drowning in gray sky, their crowns splitting and spraying into each other. I stopped. A second rainbow arched over the poplars. How many rainbows had I seen in this one valley? A hundred easy, and I always paused to watch. I realised that a fox, like a rainbow and every other gift from Nature, had an intrinsic value that was quite independent of its longevity. After that, whenever I questioned devoting so much time to an animal whose lifespan barely exceeded the blink of an eye, I remembered rainbows.

Mountains like these and travelers in the mountains and events that happen to them here are found not only in Zen literature but in the tales of every major religion. This allegory of a physical mountain for the spiritual one that stands between each soul and its goal is an easy and natural one to make. Like those in the valley behind us, most people stand in sight of the spiritual mountains all their lives and never enter them, being content to listen to others who have been there and thus avoid the hardships. Some travel into the mountains accompanied by experienced guides who know the best and least dangerous routes by which they arrive at their destination. Still others, inexperienced and untrusting, attempt to make their own routes. Few of these are successful, but occasionally some, by sheer will and luck and grace, do make it. Once there they become more aware than any of the others that there's no single or fixed number of routes. There are as many routes as there are individual souls.

It seemed to me that whatever I had that the men of Silicon Valley did not was exactly what I had been trying to sublimate for the past four years. Working in tech had provided an escape from the side of personality that was emotional, impractical, ambivalent, and inconvenient. The part of me that wanted to know everyone's feelings, that wanted to be moved. That had no apparent market value.

JANUARY 30 Fortunately [psycho]analysis is not the only way to resolve inner conflicts. Life itself still remains a very effective therapist. —Karen Horney The passage of time, coupled with an openness to the messages gleaned from our conversations with others, can provide answers we need for the way out of painful situations. Life is ebb and flow, peaks and valleys, struggles and sweet times. What we fail to realize, all too often, is that the struggles make possible the times that are sweet. Our conflicts are our special lessons in life. We can learn to flow with them, move through them, trust their value to us as growing, changing women. How good it feels to have found security with one another and that power greater than ourselves who can, when we are willing, show us the path to resolution. Life will never be free of conflict—nor should it be. Our lessons move us to higher planes of awareness. We can experience the joy hidden within the conflict. We can help one another remember that the sweetness of a moment is tied to the pain of a former, forgotten moment. All events, all experiences, are connected. The path I travel, alone and with others, is bringing me brighter days. I will trust my path. It’s right for me.

My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free — and how much more the spirit who has become free — spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong — otherwise one will never become strong. Those large hothouses for the strong — for the strongest kind of human being that has so far been known — the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has or does not have, something one wants, something one conquers.

Science investigates, religion interprets. Science gives man knowledge which is power; religion gives man wisdom which is control. Science deals mainly with facts; religion deals mainly with values. The two are not rivals. They are complementary. Science keeps religion from sinking into the valley of crippling irrationalism and paralyzing obscurantism. Religion prevents science from falling into the marsh of obsolete materialism an moral nihilism.

Hoffman had finally gotten a satisfying answer to this at a dinner with Wences and David Marcus and a few other Valley power players late in 2013. Wences agreed with Hoffman that Bitcoin was unlikely to catch on as a payment method anytime soon. But for now, Wences believed that Bitcoin would first gain popularity as a globally available asset, similar to gold. Like gold, which was also not used in everyday transactions, Bitcoin’s value was as a digital asset where people could store wealth.

Silicon Valley had perfected the image of itself as a meritocracy and touted that as one of its greatest strengths—that anyone could become a billionaire. In fact, tech has always been a mirrortocracy, full of people who liked their own reflection so much that they only saw value in those that looked the same. They keep copying themselves, choosing slight variations on the same avatar template. Financial success was proof of their talents, which was like the old cliché of starting on third base and thinking you hit a home run.

A man occasionally reaches a fork in life’s path. One road leads to doing something, to making an impact on his organization and his world. To being true to his values and vision, and standing with the other men who’ve helped build that vision. He will have to trust himself when all men doubt him, and as a reward, he will have the scorn of his professional circle heaped on his head. He will not be favored by his superiors, nor win the polite praise of his conformist peers. But maybe, just maybe, he has the chance to be right, and create something of lasting value that will transcend the consensus mediocrity inherent in any organization, even supposedly disruptive ones. The other road leads to being someone. He will receive the plum products, the facile praise afforded to the organization man who checks off the canonical list of petty virtues that define moral worth in his world. He will receive the applause of his peers, though it will be striking how rarely that traffic in official praise leads to actual products anybody remembers, much less advances the overall cause of the organization.

It is no more appropriate to speak of a difference between the purchasing power of money in Germany and in Austria than it would be justifiable to conclude from differences between the prices charged by hotels on the peaks and in the valleys of the Alps that the objective exchange-value of money is different in the two situations and to formulate some such proposition as that the purchasing power of money varies inversely with the height above sea-level. The purchasing power of money is the same everywhere; only the commodities offered are not the same.

You really don’t believe that anything can have a value of its own beyond what function it serves for human beings?” Resaint said. “Value to who?” Resaint asked Halyard to imagine a planet in some remote galaxy—a lush, seething, glittering planet covered with stratospheric waterfalls, great land-sponges bouncing through the valleys, corals budding in perfect niveous hexagons, humming lichens glued to pink crystals, prismatic jellyfish breaching from the rivers, titanic lilies relying on tornadoes to spread their pollen—a planet full of complex, interconnected life but devoid of consciousness. “Are you telling me that, if an asteroid smashed into this planet and reduced every inch of its surface to dust, nothing would be lost? Because nobody in particular would miss it?” “But the universe is bloody huge—stuff like that must happen every minute. You can’t go on strike over it. Honestly it sounds to me to like your real enemy isn’t climate change or habitat loss, it’s entropy. You don’t like the idea that everything eventually crumbles. Well, it does. If you’re this worried about species extinction, wait until you hear about the heat death of the universe.” “I would be upset about the heat death of the universe too if human beings were accelerating the rate of it by a hundred times or more.” “And if a species’ position with respect to us doesn’t matter— you know, those amoebae they found that live at the bottom of the Mariana Trench, if they’re just as important as Chiu Chiu or my parents’ dog, even though nobody ever gets anywhere near them—if distance in space doesn’t matter, why should distance in time? If we don’t care about whether their lives overlap with our lives, why even worry about whether they exist simultaneously with us? Your favorite wasp—Adelo-midgy-midgy—” “Adelognathus marginatum—” “It did exist. It always will have existed. Extinction can’t take that away. It went through its nasty little routine over and over again for millions and millions of years. The show was a big success. So why is it important that it’s still running at the same time you are? Isn’t that centering the whole thing on human beings, which is exactly what we’re not supposed to be doing? I mean, for that matter—reality is all just numbers anyway, right? I mean underneath? That’s what people say now. So why are you so down on the scans? Hacks aside. Why is it so crucial that these animals exist right now in an ostensibly meat-based format, just because we do? My point is you talk about extinction as if you’re taking this enlightened post-human View from Nowhere but if we really get down to it you’re definitely taking a View from Karin Resaint two arms two legs one head born Basel Switzerland year of our lord two-thousand-and-when-ever.” But Resaint wasn’t listening anymore.

It was assumed we would never discuss the glaring inconsistencies between the public narratives spun around our startup customers and the stories that their data told: if we were to read breathless, frothy tech-blog coverage about companies we suspected were failing, we would only smile and close the tab. It was assumed that if we had a publicly traded company using our software—and, if so moved, could chart the overall health of that public company based on its data set, or build out predictive models of when its overall value might grow or recede—we would resist buying or selling its stock.

They came late to the empty land and looked with bitterness upon the six wolves watching them from the horizon's rim. With them was a herd of goats and a dozen black sheep. They took no account of the wolves' possession of this place, for in their minds ownership was the human crown that none other had the right to wear. The beasts were content to share in survival's struggle, in hunt and quarry, and the braying goats and bawling sheep had soft throats and carelessness was a common enough flaw among herds; and they had not yet learned the manner of these two-legged intruders. Herds were fed upon by many creatures. Often the wolves shared their meals with the crows and coyotes, and had occasion to argue with lumbering bears over a delectable prize. When I came upon the herders and their longhouse on a flat above the valley, I found six wolf skulls spiked above the main door. In my travels as a minstrel I knew enough that I had no need to ask - this was a tale woven into our kind, after all. No words, either, for the bear skins on the walls, the antelope hides and elk racks. Not a brow lifted for the mound of bhederin bones in the refuse pit, or the vultures killed by the poison-baited meat left for the coyotes. That night I sang and spun tales for my keep. Songs of heroes and great deeds and they were pleased enough and the beer was passing and the shank stew palatable. Poets are sembling creatures, capable of shrugging into the skin of man, woman, child and beast. There are some among them secretly marked, sworn to the cults of the wilderness. And that night I shared out my poison and in the morning I left a lifeless house where not a dog remained to cry, and I sat upon a hill with my pipe, summoning once more the wild beasts. I defend their ownership when they cannot, and make no defence against the charge of murder; but temper your horror, friends: there is no universal law that places a greater value upon human life over that of a wild beast. Why would you ever imagine otherwise?

Sometimes the value of a thing does not lie in that which it helps us to achieve, but in the amount we have to pay for it, — what it costs us. For instance, liberal institutions straightway cease from being liberal, the moment they are soundly established: once this is attained no more grievous and more thorough enemies of freedom exist than liberal institutions! One knows, of course, what they bring about: they undermine the Will to Power, they are the levelling of mountain and valley exalted to a morality, they make people small, cowardly and pleasure-loving, — by means of them the gregarious animal invariably triumphs. Liberalism, or, in plain English, the transformation of mankind into cattle.

The Devil wants nothing more than to crush you. He wants to steal from you everything you value. He wants to kill everything in your life that’s good. Ultimately, he wants to destroy you. If he can claim the victory over your mind, he can eventually claim the victory over your life. But the message of Psalm 23 is that the Good Shepherd prepares a table for you. It’s a table for two, and the Devil is not invited to sit. This book offers an all-encompassing message that can be applied to any number of hard situations. It will help you find encouragement, hope, and strength in the midst of your valley. You don’t need to listen to the voices of fear, rage, lust, insecurity, anxiety, despair, temptation, or defeat.

Through the years, many people have asked me why I set up Khan Academy as a nonprofit. After all, my previous career was very for-profit, and I live in the middle of Silicon Valley, where scalable tech-enabled solutions can be worth a lot of money. Many have been skeptical whether a nonprofit could even compete with for-profit companies. There were two notions I couldn’t get out of my head, however. First, I tend to believe in market forces, but there are a few sectors—namely, education and health care—where the outcomes of market forces don’t always align with our values. Education and health care are two areas where our shared values tell us that, ideally, family resources shouldn’t be a limiting factor in accessing the best possible opportunities. Most of us believe that every mind and life deserves to reach its full potential.

Throughout the U.S., small farms are being squeezed out by large farms, the only ones able to survive on shrinking profit margins by economies of scale. But in southwestern Montana it is now impossible for small farmers to become large farmers by buying more land, for reasons succinctly explained by Allen Bjergo: “Agriculture in the U.S. is shifting to areas like Iowa and Nebraska, where no one would live for the fun of it because it isn’t beautiful as in Montana! Here in Montana, people do want to live for the fun of it, and so they are willing to pay much more for land than agriculture on the land would support. The Bitterroot is becoming a horse valley. Horses are economic because, whereas prices for agricultural products depend on the value of the food itself and are not unlimited, many people are willing to spend anything for horses that yield no economic benefit.

Whatever attitude to human existence you fashion for yourself, know that it is valid only if it be the shadow of an attitude to Nature. A human life, so often likened to a spectacle on a stage, is more justly a ritual. The ancient values of dignity, beauty and poetry which sustain it are of Nature’s inspiration: they are born of the mystery and beauty of the world. Do no dishonour to the earth lest you dishonour the spirit of man. Hold your hands out over the earth as over a flame. To all who love her, who open to her the doors of their veins, she gives of her strength, sustaining them with her own measureless tremor of dark life. Touch the earth, love the earth, her plains, her valleys, her hills, and her seas; rest your spirit in her solitary places. For the gifts of life are the earth’s and they are given to all, and they are the songs of birds at daybreak, Orion and the Bear, and the dawn seen over the ocean from the beach.

Rice paddies climb the hillsides in wet, verdant staircases, dense woodlands trade space with geometric farmscapes, tiny Shinto shrines sprout like mushrooms in Noto forests. Villages seem to materialize from nowhere- wedged into valleys, perched atop hills, finessed into coastal corners. Pull over, climb out of your car, breathe deep for a taste of the finest air that will ever enter your lungs: green as a high mountain, salty and sweet, with just a whisper of decay in the finish. Noto gained its reputation as the Kingdom of Fermentation because of this air. For most of its history, Noto was cut off from the rest of Japan, forced into a subsistence model that in many ways endures today. That was possible not only because of the bounty of Noto's fertile environment of trees, grasslands, fresh water, and sea, but because the air is rich with humidity that encourages the growth of healthy bacteria, the building blocks of fermentation.

Zero has had a long history. The Babylonians invented the concept of zero; the ancient Greeks debated it in lofty terms (how could something be nothing?); the ancient Indian scholar Pingala paired Zero with the numeral 1 to get double digits; and both the Mayans and the Romans made Zero a part of their numeral systems. But Zero finally found its place around AD 498, when the Indian astronomer Aryabhatta sat up in bed one morning and exclaimed, "Sthanam sthanam dasa gunam" — which translates, roughly as, "place to place in ten times in value". With that, the idea of decimal based place value notion was born. Now Zero was on a roll: It spread to the Arab world, where it flourished; crossed the Iberian Peninsula to Europe (thanks to the Spanish Moors); got some tweaking from the Italians; and eventually sailed the Atlantic to the New World, where zero ultimately found plenty of employment (together with the digit 1) in a place called Silicon Valley.

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

This small lake was of most value as a neighbor in the intervals of a gentle rain-storm in August, when, both air and water being perfectly still, but the sky overcast, mid-afternoon had all the serenity of evening, and the wood thrush sang around, and was heard from shore to shore. A lake like this is never smoother than at such a time; and the clear portion of the air above it being, shallow and darkened by clouds, the water, full of light and reflections, becomes a lower heaven itself so much the more important. From a hilltop near by, where the wood had been recently cut off, there was a pleasing vista southward across the pond, through a wide indentation in the hills which form the shore there, where their opposite sides sloping toward each other suggested a stream flowing out in that direction through a wooded valley, but stream there was none. That way I looked between and over the near green hills to some distant and higher ones in the horizon, tinged with blue. Indeed, by standing on tiptoe I could catch a glimpse of some of the peaks of the still bluer and more distant mountain ranges in the northwest, those true-blue coins from heaven’s own mint, and also of some portion of the village. But in other directions, even from this point, I could not see over or beyond the woods which surrounded me.

Here’s some startup pedagogy for you: When confronted with any startup idea, ask yourself one simple question: How many miracles have to happen for this to succeed? If the answer is zero, you’re not looking at a startup, you’re just dealing with a regular business like a laundry or a trucking business. All you need is capital and minimal execution, and assuming a two-way market, you’ll make some profit. To be a startup, miracles need to happen. But a precise number of miracles. Most successful startups depend on one miracle only. For Airbnb, it was getting people to let strangers into their spare bedrooms and weekend cottages. This was a user-behavior miracle. For Google, it was creating an exponentially better search service than anything that had existed to date. This was a technical miracle. For Uber or Instacart, it was getting people to book and pay for real-world services via websites or phones. This was a consumer-workflow miracle. For Slack, it was getting people to work like they formerly chatted with their girlfriends. This is a business-workflow miracle. For the makers of most consumer apps (e.g., Instagram), the miracle was quite simple: getting users to use your app, and then to realize the financial value of your particular twist on a human brain interacting with keyboard or touchscreen. That was Facebook’s miracle, getting every college student in America to use its platform during its early years. While there was much technical know-how required in scaling it—and had they fucked that up it would have killed them—that’s not why it succeeded. The uniqueness and complete fickleness of such a miracle are what make investing in consumer-facing apps such a lottery. It really is a user-growth roulette wheel with razor-thin odds. The classic sign of a shitty startup idea is that it requires at least two (or more!) miracles to succeed. This was what was wrong with ours. We had a Bible’s worth of miracles to perform:

Every company creates its own origin myth. It's a useful tool for expressing the company's values to employees and to the world and for simplifying and massaging history to give due credit to the people who made the most important contributions when it all started.

With over 5,000 years of continuous history, the subcontinent known as India has flourished. Its culture, people, and history have added a crucial, colorful chapter to the history of humankind as a whole. India has participated in many events that shaped the progress and future of mankind, and its art, philosophy, literature, and culture have influenced billions. From the culture's inception in the Indus Valley or Harappan Civilization, the people of the Indian subcontinent have acted as the fulcrum between the east and west. Their civilization once flourished as a trading titan and provided the ancient world with a rich and varied society, unlike its contemporaries it did so without succumbing to the horrors of war. This tradition of economic and philosophic focus would be transmitted throughout the ages through each of the different eras in Indian history. In the ancient world, the Indus Valley civilization provided the backbone of what would become Indian culture. As the society eventually collapsed, it left behind traces of its existence to be found and adopted by the Vedic peoples that sprung from their demise. In the Vedic period, Indian culture and history were shaped and transformed into literary masterpieces that survive today as a lynchpin of Hindu philosophy. It also saw the birth of Buddhism, the ascension of the Buddha and the spread of a counter culture that has expanded far across the globe, influencing the lives of millions. This very formative era in Indian history gives modern-day society an idea of what the structure of Indian history and society would become. This feudal period in India was one of ideological development in both the Vedic or Hindu ways and the ways of the Sramana traditions that arose as a countercultural movement. These two ideologies would go on to influence the various empires that would begin to form after the Vedic Age. In the Age of Empires, the Indian subcontinent would witness the birth of empires like that of Cyrus the Great in Persia and Alexander the Great of Macedonia. The disunity of the Indian kingdoms would allow foreign invaders to influence this era, but although the smaller Indian kingdoms were defeated in many ways, India remained unconquered as a whole. From this disunity and vulnerability, the first Indian empires would begin taking shape. From the Mauryan to the Gupta and beyond, the first Indian empires would shape the history of India in ways that are hard to fathom. Science, mathematics, art, architecture, and literature would flourish in this age. This period would provide India with a national identity that hangs on to this day. In the Age of Muslim Expansion, India was introduced to yet another vital part of its history and culture. Though many wars were fought between the Indian kingdoms and the Muslim sultanates, the people of the Indian subcontinent adopted an attitude of religious tolerance that persists to this day. In modern-day India, you can see the influence of the Muslim cultures that put down roots in India during this time, most notably in the Taj Mahal. In the Age of Exploration, the expansion of European power across the globe would shape the history of India under the Portuguese, Dutch, and eventually the British. This period, although known for exploitation, can also be attributed with the birth of Indian democracy and republican values that we would see born in the modern age. Though the modern age is but a minuscule fraction of the gravitas of Indian history, it maintains itself as a colorful portrait of the Indian soul. If one truly wants to understand Indian history, one but has to look at the astounding culture of modern-day India. The 50 events chosen to be illustrated in this book are but a few of the thousands if not millions of crucial events that shaped and built the extravagance of the country we now call India.

the autonomous-driving side of things, Alphabet (formerly Google), which has logged several million self-driving-car test miles, continues to lead the pack. At the end of 2016, it created a new business division, called Waymo, for its autonomous driving technology. In May 2017, Waymo and Lyft announced that they would work together on developing the technology, and later in the year, Alphabet invested $1 billion in the start-up. Others, like Cruise Automation (which GM acquired for $1 billion) and Comma.ai, which offers open-source autonomous driving technology in the same vein as Google’s Android mobile operating system, are chasing hard. Baidu, China’s leading Internet search company, has an autonomous-driving research center in Sunnyvale. Byton—backed by China’s Tencent, Foxconn, and the China Harmony New Energy auto retailer group—has an office in Mountain View, as does Didi Chuxing, the Chinese ride-sharing company in which Apple invested $1 billion. Many of these companies have taken not just inspiration but also talent from Tesla. Part of the value of an innovation cluster like Silicon Valley lies in the dispersal of intellectual labor from one node to the next. For instance, PayPal is well known in the Valley for producing a number of high performers who left the company to start, join, or invest in others. The so-called PayPal Mafia includes Reid Hoffman, who founded LinkedIn; Max Levchin, whose most recent of several start-ups is the financial services company Affirm; Peter Thiel, a Facebook board member and President Trump–supporting venture capitalist who cofounded “big data” company Palantir; Jeremy Stoppelman, who started reviews site Yelp; Keith Rabois, who was chief operating officer at Square and then joined Khosla Ventures; David Sacks, who sold Yammer to Microsoft for $1.2 billion and later became CEO at Zenefits; Jawed Karim, who cofounded YouTube; and one Elon Musk.

Stewart Brand: It had great continuity and those people stayed in touch online for decades and all that. But it ossified… Fabrice Florin: And a lot of the intellectuals that were sharing ideas on The Well went on to branch out into different areas. But you can really trace back a lot of the origins of this new movement to The Well. A lot of the folks were there. Howard Rheingold: I remember I got a friend request on Facebook early from Steve Case and I said, “I know who you are. But why do you want to friend me?” And he said, “Oh, I lurked on The Well from the beginning.” So I think, yes, it did influence things. Larry Brilliant: Steve Jobs was on it—Steve had a fake name and he lurked. Howard Rheingold: Steve Jobs, Steve Case, Craig Newmark: They would all say that they were informed by their experiences on The Well. Fabrice Florin: The Well was the birthplace of the online community. Larry Brilliant: All that goes back to Steve giving me the computer, letting me use it in Nepal, the experience I had with his software to access the satellite, and then coming back and Steve seeing what Seva-Talk could be. We showed it to hundreds of people and nobody saw anything in it. Steve got it immediately. Fabrice Florin: And Stewart basically gave the technology a set of values and ethics that all the developers could share. They already had their own hacker ethic, but he helped to amplify it and bring people together. And then it became big business, and it was hard for intellectuals to be the primary driving force anymore. It became the businesspeople who started driving it. Which is understandable given the scale and scope of what happened. It just became too large for intellectuals to hold.

Look to the Kingdom of Heaven and all its righteousness and all things shall be added unto you. What is righteousness but character, morals and value! Enter the Kingdom and what affect then does the world hold? And all things shall be added unto you so you can walk through lifes valley of death like a lion who's courageous and bold. Will you take heed to the knowledge given that will fulfill your every earthly need? Or would you rather be enslaved in your chains, forever dealing with lifes anguish and never-ending pains? Free-will is a choice between yes and no, right or wrong? It's a choice that makes you weak or a choice that makes you strong.

Credit” is the third-person singular conjugation of the present tense of the Latin verb credere, “to believe.” It’s the most exceptional and interesting thing in the financial world. Similar leaps of belief underlie every human transaction in life: Your wife might cheat on you, but you hope otherwise. The online store you paid may not ship you your goods, but you trust otherwise. Credit derivatives are just the explicit encapsulations of such beliefs, in financial and contractual form, for corporate entities. Unlike other financial securities, such as shares of IBM stock or oil futures, a credit derivative is not even some theoretical value of a tangible good. It’s the perceived value of a complete intangible, the perception of the probability of meeting some future obligation. People often asked me in the early days of my tech career how I had gone from Wall Street to ads technology. Such a person almost certainly knew nothing about either industry, or the answer would have been obvious. I did the same thing the whole time: putting a price on a human’s perception, be it of a General Motors bond or a pair of shoes coveted on Zappos. It’s the same difference either way; only the scale of the money pile changes.

In the breadth of its impact, Wilder’s work—even in its bowdlerized, co-opted versions—has few parallels. It has shaped and inspired politicians across the decades. The second heir to the Little House fortune, Roger MacBride, ran for president as a Libertarian. Ronald Reagan wept over his TV tray in the White House watching his friend Michael Landon enact a blow-dried Simi Valley version of Wilder’s homespun pioneer values.9 Little House on the Prairie is the one book Sarah Palin’s family could remember her reading as a child.10 Saddam Hussein is said to have been a fan.11

Some of the same forces have come to bear in the business world, where many companies in thriving talent-dependent industries embraced a new workplace ethos in which hierarchies were softened and office floor plans were reengineered to break down the walls that once kept management and talent separated. One emerging school of thought, popular among technology companies in Silicon Valley, is that organizations should adopt “flat” structures, in which management layers are thin or even nonexistent. Star employees are more productive, the theory goes, and more likely to stay, when they are given autonomy and offered a voice in decision-making. Some start-ups have done away with job titles entirely, organizing workers into leaderless “self-managing teams” that report directly to top executives. Proponents of flatness say it increases the speed of the feedback loop between the people at the top of the pyramid and the people who do the frontline work, allowing for a faster, more agile culture of continuous improvement. Whether that’s true or not, it has certainly cleared the way for top executives to communicate directly with star employees without having to muddle through an extra layer of management. As I watched all this happen, I started to wonder if I was really writing a eulogy. Just as I was building a case for the crucial value of quiet, unglamorous, team-oriented, workmanlike captains who inhabit the middle strata of a team, most of the world’s richest sports organizations, and even some of its most forward-thinking companies, seemed to be sprinting headlong in the opposite direction.

What is the school like? First, let me set the stage. The school enrolls students from the age of 4 up. No one is too old, although most of our students are 19 or younger. The people in the school, no matter what age they are, are each doing what they want to do. Usually that means that some people are doing things with others, who can be of the most various of ages, and some people are doing things alone. Usually it means that most people are doing things not done in most other schools, and some are doing things that are done in other schools with a very unusual intensity and concentration. It more often means that children are teaching adults than that adults are teaching children, but most often people are learning and unconscious that “learning” is taking place. Doing what they choose to do is the common theme; learning is the by-product. It is first and foremost a place where students are free to follow their inner dictates. They are free to do what we all do when we have the time to, and what we all find to be most satisfactory—they play. Play is the most serious pursuit at Sudbury Valley. Some people play at games, and some play at things we who have more traditional educations are more comfortable with—writing or art or mathematics or music. But we are quite clear at Sudbury Valley that it is doing what you want to that counts! We have no curriculum and place no value on one pursuit over another. The reason that we are secure in feeling this way is that we constantly see that people play more and more sophisticated “games,” explore more and more deeply, that they constantly expand their knowledge of the world, and their ability to handle themselves in it. Children who play constantly do not draw an artificial line between work and play. In fact, you could say that they are working constantly if you did not see the joy in the place, a joy most usually identified with the pursuit of avocations. I

Andy Hertzfeld: The most important thing really is the motivation. Why are you doing what you’re doing? That seeps into the product at every level, even though you think it might not. Your basic values are essentially the architecture of the project. Why does it exist? And in Silicon Valley there are two really common sets of values. There are what I call financial values, where the main thing is to make a bunch of money. That’s not a really good spiritual reason to be working on a project, although it’s completely valid. Then there are technical values that dominate lots of places where people care about using the best technique—doing things right. Sometimes that translates to ability or to performance, but it’s really a technical way of looking at things. But then there is a third set of values that are much less common: and they are the values essentially of the art world or the artist. And artistic values are when you want to create something new under the sun. If you want to contribute to art, your technique isn’t what matters. What matters is originality. It’s an emotional value.

I was going to tell you ny story but waves of pain drowned my voice. I tried to utter a word but my thoughts became fragile and shattered like glass. Even the largest ship can capsize in the stormy sea of love, let alone my feeble boat, which shattered to pieces leaving me nothing but a strip of wood to hold on to. Small and helpless, rising to heaven on one wave of love and falling with the next, I don't even know if I am or I am not. When I think I am, I find myself worthless, when I think I am not, I find my value. Like my thoughts, I die and rise again each day so how can I doubt the resurrection? Tired of hunting for love in this world, at last I surrender in the valley of love and become free.

Son arrived at Yahoo’s office looking as slight and uncommanding as ever. But he brought a bazooka. In a bid without precedent in the history of the Valley, he proposed to invest fully $100 million in Yahoo. In return he wanted an additional 30 percent of the company. Son’s bid implied that Yahoo’s value had shot up eight times since his investment four months earlier. But the astonishing thing about his offer was the size of his proposed check: Silicon Valley had never seen a venture stake of such proportions.[21] The typical fund raised by a top-flight venture partnership weighed in at around $250 million, and there was no way it would put 40 percent of its resources into a single $100 million wager.[22] Private-equity investors and corporate acquirers sometimes made investments in the $100 million range, but in return they expected to take full control of companies.[23] Son, in contrast, would be a minority investor and on an unheralded scale. Because he had SoftBank’s corporate balance sheet behind him, he could pump in fully one hundred times more capital than Sequoia had provided when Yahoo got started. After Son dropped his bombshell, Yang, Filo, and Moritz sat in silence. Disconcerted, Yang said he was flattered but didn’t need the capital.[24] “Jerry, everyone needs $100 million,” Son retorted.[25]

therein lies one of the core problems with how Silicon Valley policymakers have dealt with graphic and extremist violence. When videos of beheadings began to emerge from Syria in 2011, with nameless victims, keeping them up was deemed “newsworthy.” But when an American’s death was broadcast to the world, that calculation changed. The fact that Foley’s family had spoken out in favor of banning the video from being shared certainly matters; but what about the Syrian victims whose families had no way of reaching YouTube, let alone mainstream media?

wide database should be the inequity and bias with which “terrorist” content is already discovered and determined by companies. By and large, Silicon Valley tech companies rely on the US government to define “terrorism,” and remove content from groups on the State Department’s list of foreign designated terrorist organizations (FTOs). While I’ve heard staffers from Facebook suggest that doing so is a legal obligation, numerous lawyers I consulted with disagree. Just as the leader of a designated foreign terrorist organization can publish an opinion piece in the New York Times—they can and they have—so too can they publish a page on Facebook.

Silicon Valley’s response to the pandemic—swift, reasonable, measured—is a precise example of this idea, evidencing that all along, tech companies could have taken steps to mitigate harms … but chose not to, instead focusing their attention on the things that governments and other powerful entities wanted them to censor. The fact is that when the potential harm to Americans is big enough, these companies will act. When the harm to foreigners is big enough, they will act only in the face of extraordinary pressure. And sometimes not even then. *

Algorithms are simply incapable of encapsulating human experience, regardless of what Silicon Valley would have us believe. And once companies have taken humans out of the loop and relinquished the reins to machines, there is no telling the sort of cultural norms they will eventually propagate in the future.

We analyzed the ten tech companies worth over a billion dollars that went public in 2014 and 2015, and the average company spent a jaw-dropping $0.72 on sales and marketing for every $1.00 of sales during the three-year hypergrowth period before going public. As a matter of fact, one of the companies, Box, spent $1.59 for every $1.00 in sales! You’re probably wondering, how does a company like Box justify spending more money on sales and marketing than they generate in sales? The answer is “customer lifetime value.” Once Box mathematically proved that they could acquire a customer for less than the lifetime value (LTV) of that customer, they raised a war chest of investment capital and didn’t care if they spent more on sales and marketing than they generated in annual sales, because they knew that they would generate a big return in the long run. You probably don’t have access to a massive war chest of investment capital, but that doesn’t mean you are unable to invest more resources on growth. Instead of benchmarking your growth investment against customer lifetime value, benchmark against your bottom-line profits. Here is a list of financial scenarios and corresponding actions: If you desire growth and have a profitable business, operate at a break-even point and reinvest the profit, or a portion of the profit, back into growth. If you are running a break-even or unprofitable business, spend some time going through your expenditures looking for redundancies or unnecessary expenses. If you cannot find any opportunities to save money, prepare yourself to take a temporary pay cut (you can time this around your tax refund or right after your busy period if your business has seasonality). If you are unable to take a temporary pay cut, prepare yourself to work some extra hours (start by batching activities so you can spend a day per week working from home, and use the time you save when not having a work commute to invest in growth). If you are unable to take a temporary pay cut AND unable to work any extra hours, then read the paragraph below.

This is the delicacy of our present moment. Our digital butlers are watching closely. They see our private as well as our public lives, our best and worst selves, without necessarily knowing which is which or making a distinction at all. They by and large reside in a kind of uncanny valley of sophistication: able to infer sophisticated models of our desires from our behavior, but unable to be taught, and disinclined to cooperate. They’re thinking hard about what we are going to do next, about how they might make their next commission, but they don’t seem to understand what we want, much less who we hope to become.

Wealth is constantly being created and destroyed in the garden, but the accounts never balance for very long. A shortage of nutrients develops in this sector, a surplus in that one. The value of water fluctuates wildly. Who could hope to orchestrate, much less master so boisterous an assembly of the self-interested. The Gardner’s lot is to try and get what he wants from his plants while they go heedlessly about getting what they want. At the risk of s training the metaphor, think of the gardener as something like the chairman of the Federal Reserve, powerful certainly, but far from omnipotent. The best he can hope to do is smooth out the peaks and valleys of his garden’s cycles, restrain the lythrum’s rampant growth, stimulate a depressed campanula, channel the territorial greed of artemisia silver king. The garden is an unhappy place for the perfectionist. Too much stands beyond our control here, and the only thing we can absolutely count on is eventual catastrophe.

In Brave’s case, the risk might be that the billion tokens it issued are treated like long-term investments, hoarded by investors who withhold them from circulation. In that case, the BATs’ value won’t accurately reflect the market for user attention. A critical mass of use, not holding, is needed. Brave’s model included a token-issuance strategy for dealing with that challenge. It set aside a 300 million–strong “user growth pool” to attract new users. There’s a plan, for example, to deliver a small amount of BATs to the integrated Brave wallet whenever there’s a unique new download of the browser. In this way, the token is designed as a tool to bootstrap adoption, to foster network effects. “Early on we saw this as something that would allow us to stake users with initial grants,” says Brave CEO Brendan Eich. The strategy was shaped by Eich’s decades in Silicon Valley, where the veteran engineer created the ubiquitous Web programming language JavaScript in the nineties and later went on to co-found browser developer Mozilla. Over time, he realized that venture capitalists were reluctant to fund the marketing cost of acquiring users and that tapping new equity or debt to do so was dilutive to the founders’ and early investors’ ownership stakes. “But with a token, it can be disbursed to users without credit consequences,” he adds, arguing that by contrast to a dollar’s worth of equity or debt, “the BAT is a social credit currency; it doesn’t have this inflationary property.

Soon, there were other things that began to trouble Tyler. One type of experiment he and Erika were tasked with doing involved retesting blood samples on the Edisons over and over to measure how much their results varied. The data collected were used to calculate each Edison blood test’s coefficient of variation, or CV. A test is generally considered precise if its CV is less than 10 percent. To Tyler’s dismay, data runs that didn’t achieve low enough CVs were simply discarded and the experiments repeated until the desired number was reached. It was as if you flipped a coin enough times to get ten heads in a row and then declared that the coin always returned heads. Even within the “good” data runs, Tyler and Erika noticed that some values were deemed outliers and deleted. When Erika asked the group’s more senior scientists how they defined an outlier, no one could give her a straight answer. Erika and Tyler might be young and inexperienced, but they both knew that cherry-picking data wasn’t good science

it was impossible to know what went on inside that brain. His eyes, behind their wire-rim glasses, never betrayed any emotion. During their first meeting, Daniel calmly explained why Tyler’s CV calculations were wrong: Tyler was taking into account the six values, or “replicates,” generated during each Edison test instead of just the median of those six values. The final result Theranos reported to a patient was the median, so only that number was relevant to CV calculations, he said. Daniel may have technically been correct, but Tyler had put his finger on a central weakness of the Edison device: its pipette tips were terribly imprecise. Generating six measurements during each test and then selecting the median was a way to correct for that imprecision. If the tips had been reliable in the first place, there would have been no need for such contortions.

Society has had multiple stores of value, as none is perfectly secure. Gold, oil, dollars, real estate, (some) bonds & equities. Crypto is the first that’s decentralized and digital.

MANAGE THE ABERRANT GENIUS ABERRANT GENIUSES—HIGH-PERFORMING BUT DIFFICULT TEAM MEMBERS—SHOULD BE TOLERATED AND EVEN PROTECTED, AS LONG AS THEIR BEHAVIOR ISN’T UNETHICAL OR ABUSIVE AND THEIR VALUE OUTWEIGHS THE TOLL THEIR BEHAVIOR TAKES ON MANAGEMENT, COLLEAGUES, AND TEAMS.

For Vlaminck, in particular, the sale of his works was life-changing. He immediately left the house where he had been living and set up home – by himself, for a while – in the bois de la Jonchère, in the middle of the forest. Though he kept his local pupils, he resolved to have as little as possible from now on to do with other painters, ‘frightened of any revelations and hints which might have made me doubt the value of my painting; it would have been too distressing to find that, after all, I might have made a mistake’. He seldom went to exhibitions, feeling exposed by seeing his own work on display. He spent the rest of the year painting landscapes throughout the valley of the Seine, liberated from worry for the first time in his adult life, enjoying, at least from an artistic point of view, ‘undoubtedly the happiest and most fruitful period of his whole career’.

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WHY I AM A FATALITY I know my destiny. There will come a day when my name will recall the memory of something formidable—a crisis the like of which has never been known on earth, the memory of the most profound clash of consciences, and the passing of a sentence upon all that which theretofore had been believed, exacted, and hallowed. I am not a man, I am dynamite. And with it all there is nought of the founder of a religion in me. Religions are matters for the mob; after coming in contact with a religious man, I always feel that I must wash my hands.... I require no "believers," it is my opinion that I am too full of malice to believe even in myself; I never address myself to masses. I am horribly frightened that one day I shall be pronounced "holy." You will understand why I publish this book beforehand—it is to prevent people from wronging me. I refuse to be a saint; I would rather be a clown. Maybe I am a clown. And I am notwithstanding, or rather not notwithstanding, the mouthpiece of truth; for nothing more blown-out with falsehood has ever existed, than a saint. But my truth is terrible: for hitherto lies have been called truth. The Transvaluation of all Values, this is my formula for mankind's greatest step towards coming to its senses—a step which in me became flesh and genius. My destiny ordained that I should be the first decent human being, and that I should feel myself opposed to the falsehood of millenniums. I was the first to discover truth, and for the simple reason that I was the first who became conscious of falsehood as falsehood—that is to say, I smelt it as such. My genius resides in my nostrils. I contradict as no one has contradicted hitherto, and am nevertheless the reverse of a negative spirit. I am the harbinger of joy, the like of which has never existed before; I have discovered tasks of such lofty greatness that, until my time, no one had any idea of such things. Mankind can begin to have fresh hopes, only now that I have lived. Thus, I am necessarily a man of Fate. For when Truth enters the lists against the falsehood of ages, shocks are bound to ensue, and a spell of earthquakes, followed by the transposition of hills and valleys, such as the world has never yet imagined even in its dreams. The concept "politics" then becomes elevated entirely to the sphere of spiritual warfare. All the mighty realms of the ancient order of society are blown into space—for they are all based on falsehood: there will be wars, the like of which have never been seen on earth before. Only from my time and after me will politics on a large scale exist on EArth.

Initially working out of our home in Northern California, with a garage-based lab, I wrote a one page letter introducing myself and what we had and posted it to the CEOs of twenty-two Fortune 500 companies. Within a couple of weeks, we had received seventeen responses, with invitations to meetings and referrals to heads of engineering departments. I met with those CEOs or their deputies and received an enthusiastic response from almost every individual. There was also strong interest from engineers given the task of interfacing with us. However, support from their senior engineering and product development managers was less forthcoming. We learned that many of the big companies we had approached were no longer manufacturers themselves but assemblers of components or were value-added reseller companies, who put their famous names on systems that other original equipment manufacturers (OEMs) had built. That didn't daunt us, though when helpful VPs of engineering at top-of-the-food-chain companies referred us to their suppliers, we found that many had little or no R & D capacity, were unwilling to take a risk on outside ideas, or had no room in their already stripped-down budgets for innovation. Our designs found nowhere to land. It became clear that we needed to build actual products and create an apples-to-apples comparison before we could interest potential manufacturing customers. Where to start? We created a matrix of the product areas that we believed PAX could impact and identified more than five hundred distinct market sectors-with potentially hundreds of thousands of products that we could improve. We had to focus. After analysis that included the size of the addressable market, ease of access, the cost and time it would take to develop working prototypes, the certifications and metrics of the various industries, the need for energy efficiency in the sector, and so on, we prioritized the list to fans, mixers, pumps, and propellers. We began hand-making prototypes as comparisons to existing, leading products. By this time, we were raising working capital from angel investors. It's important to note that this was during the first half of the last decade. The tragedy of September 11, 2001, and ensuing military actions had the world's attention. Clean tech and green tech were just emerging as terms, and energy efficiency was still more of a slogan than a driver for industry. The dot-com boom had busted. We'd researched venture capital firms in the late 1990s and found only seven in the United States investing in mechanical engineering inventions. These tended to be expansion-stage investors that didn't match our phase of development. Still, we were close to the famous Silicon Valley and had a few comical conversations with venture capitalists who said they'd be interested in investing-if we could turn our technology into a website. Instead, every six months or so, we drew up a budget for the following six months. Via a growing network of forward-thinking private investors who could see the looming need for dramatic changes in energy efficiency and the performance results of our prototypes compared to currently marketed products, we funded the next phase of research and business development.

When we understand that we were created for His divine purpose, our eyes become more focused on what matters. We become enveloped in His relentless love for us, and we get passionate about where He is taking us. We expect to encounter a few bumps along the way, but we finally believe that bumps, bruises, and deep valleys are not defining factors for us. Yes, they mark our journey and shape us into kingdom people, but they do not have the power to diminish our value.

So I lean over carefully, and there, piled a foot high against the sides of the metal bin, are beat-up U.S. quarters, dimes, nickels, and pennies. Next to the filling bin is another bin, a full bin of coins that fell from the pockets of Americans who had more pressing matters than loose change. According to Jack, an average junked U.S. automobile contains $1.65 in loose change when it’s shredded. If that’s right—and from what I see, I believe that it must be—then the 14 million cars scrapped in good years (good for automobile recyclers, at least) in the United States contain within them more than $20 million in cash just waiting to be recovered. Understandably, Huron Valley isn’t interested in revealing just how much money they recover from U.S. automobiles (they have a deal whereby they return the currency to the U.S. Treasury for a percentage of the original value), but David is willing to note that the coin recovery system has “paid for itself.” It occurs to me that Huron Valley has happened upon the most brilliant of businesses: one whose product is money itself! That is, rather than make something that needs to be marketed for money, Huron Valley just makes money.

less. But she was beginning to wonder if such a man would ever come into her life. She’d had many long conversations with her mother about all of the important characteristics to look for in a man, but they’d also talked a great deal about feeling the kind of love that could take a person’s breath away. Gillian had never felt such a thing, but her parents felt that way about each other, and they had talked about it a great deal. Gillian was determined to find a man of great character who could also take her breath away. It was her greatest wish! Until she did, she would remain single and do her best to make her life of value to God and to those around her.

Unlike other financial securities, such as shares of IBM stock or oil futures, a credit derivative is not even some theoretical value of a tangible good. It’s the perceived value of a complete intangible, the perception of the probability of meeting some future obligation.

argue that the physical world matters no less today, but we are in denial about its power and relevance. We seek to control it, to hold it steady, and to marginalize it ideologically by worshipping Silicon Valley and elevating the value and power of information. We

Suppose that we believe that in 200 years, people would be prepared to pay a million dollars (that's in today's dollars, not inflated ones) to be able to have an unspoilt valley. Now imagine that today we can profit by cutting down the forest in the valley, which will never regrow. If we apply an annual discount rate of 5 percent, compounded exponentially, how big would that profit have to be to justify the loss of a million dollars in 2210? The answer, surprisingly, is just sixty dollars! That's all that a million dollars in 200 years is worth, at that rate of discount. Obviously, then, if we use a 5 percent discount rate, values gained one thousand years in the future scarcely count at all. This is not because of any uncertainty about whether there will be human beings or other sentient creatures inhabiting this planet at that time, but merely because of the compounding effect of the rate of return on money invested now.

book and pay for real-world services via websites or phones. This was a consumer-workflow miracle. For Slack, it was getting people to work like they formerly chatted with their girlfriends. This is a business-workflow miracle. For the makers of most consumer apps (e.g., Instagram), the miracle was quite simple: getting users to use your app, and then to realize the financial value of your particular twist on a human brain interacting with keyboard or touchscreen. That was Facebook’s miracle, getting every college student in America to use its platform during its early years. While there was much technical

What’s my big beef with capitalism? That it desacralizes everything, robs the world of wonder, and leaves it as nothing more than a vulgar market. The fastest way to cheapen anything—be it a woman, a favor, or a work of art—is to put a price tag on it. And that’s what capitalism is, a busy greengrocer going through his store with a price-sticker machine—ka-CHUNK! ka-CHUNK!—$4.10 for eggs, $5 for coffee at Sightglass, $5,000 per month for a run-down one-bedroom in the Mission. Think I’m exaggerating? Stop and think for a moment what this whole IPO ritual was about. For the first time, Facebook shares would have a public price. For all the pageantry and cheering, this was Mr. Market coming along with his price-sticker machine and—ka-CHUNK!—putting one on Facebook for $38 per share. And everyone was ecstatic about it. It was one of the highlights of the technology industry, and one of the “once in a lifetime” moments of our age. In pre-postmodern times, only a divine ritual of ancient origin, victory in war, or the direct experience of meaningful culture via shared songs, dances, or art would cause anybody such revelry. Now we’re driven to ecstasies of delirium because we have a price tag, and our life’s labors are validated by the fact it does. That’s the smoldering ambition of every entrepreneur: to one day create an organization that society deems worthy of a price tag. These are the only real values we have left in the twilight of history, the tired dead end of liberal democratic capitalism, at least here in the California fringes of Western civilization. Clap at the clever people getting rich, and hope you’re among them. Is it a wonder that the inhabitants of such a world clamor for contrived rituals of artificial significance like Burning Man, given the utter bankruptcy of meaning in their corporatized culture? Should we be surprised that they cling to identities, clusters of consumption patterns, that seem lifted from the ads-targeting system at Facebook: “hipster millennials,” “urban mommies,” “affluent suburbanites”? Ortega y Gasset wrote: “Men play at tragedy because they do not believe in the reality of the tragedy which is actually being staged in the civilized world.” Tragedy plays like the IPO were bound to pale for those who felt the call of real tragedy, the tragedy that poets once captured in verse, and that fathers once passed on to sons. Would the inevitable descendants of that cheering courtyard crowd one day gather with their forebears, perhaps in front of a fireplace, and ask, “Hey, Grandpa, what was it like to be at the Facebook IPO?” the way previous generations asked about Normandy or the settling of the Western frontier? I doubt it. Even as a participant in this false Mass, the temporary thrill giving way quickly to fatigue and a budding hangover, I wondered what would happen to the culture when it couldn’t even produce spectacles like this anymore.

The title of this Chautauqua is "Zen and the Art of Motorcycle Maintenance," not "Zen and the Art of Mountain Climbing," and there are no motorcycles on the tops of mountains, and in my opinion very little Zen. Zen is the "spirit of the valley," not the mountaintop. The only Zen you fin on the tops of mountains is the Zen you bring up there.

One of the most ambitious men to exploit the timber trade was Hugh F. McDanield, a railroad builder and tie contractor who had come to Fayetteville along with the Frisco. He bought thousands of acres of land within hauling distance of the railroad and sent out teams of men to cut the timber. By the mid-1880s, after a frenzy of cutting in south Washington County, he turned his gaze to the untapped fortune of timber on the steep hillsides of southeast Washington County and southern Madison County, territory most readily accessed along a wide valley long since leveled by the east fork of White River. Mr. McDanield gathered a group of backers and the state granted a charter September 4, 1886, giving authority to issue capital stock valued at $1.5 million, which was the estimated cost to build a rail line through St. Paul and on to Lewisburg, which was a riverboat town on the Arkansas River near Morrilton. McDanield began surveys while local businessman J. F. Mayes worked with property owners to secure rights of way. “On December 4, 1886, a switch was installed in the Frisco main line about a mile south of Fayetteville, and the spot was named Fayette Junction.” Within six months, 25 miles of track had been laid east by southeast through Baldwin, Harris, Elkins, Durham, Thompson, Crosses, Delaney, Patrick, Combs, and finally St. Paul. Soon after, in 1887, the Frisco bought the so-called “Fayetteville and Little Rock” line from McDanield. It was estimated that in the first year McDanield and partners shipped out more than $2,000,000 worth of hand-hacked white oak railroad ties at an approximate value of twenty-five cents each. Mills ran day and night as people arrived “by train, wagon, on horseback, even afoot” to get a piece of the action along the new track, commonly referred to as the “St. Paul line.” Saloons, hotels, banks, stores, and services from smithing to tailoring sprang up in rail stop communities.

The use of history is to give value to the present hour and its duty.’ But I’d add Goethe’s view, that the ‘best thing which we derive from history is the enthusiasm that it raises in us’.

Creativity is the ability to create novel value, creative mind is defined as the originator.

Successful innovation requires self-sacrifice. It is a form of self-taxation to give up something of value in the short-term for a larger benefit in the long-term.

The values that America stands for are superb; it’s what we do, especially in those places few Americans care about, like the Valley of the Caves, or south-central Somalia, that makes a mockery of these values.

I hear rain that sounds like Heaven, falls like favor, settles like glory, covers like mercy, soaks like worship & heals like oil. I hear rain that breaks like iron, shatters like glass, shimmers like diamonds, redeems like silver and values like gold. I hear rain that lifts like laughter, bends like shadows, leans like old men, jumps like young men, ignites like fire and glows like coal. I hear GOD's rain on the edge of this city, on the top of this mountain, in the middle of this valley to the ports of this sea. I know I hear GOD's rain. Soak us till we swell with mercy. Drench us till we flow in love. Drown us till we drink forgiveness. Wash us till we stand made whole. (Copyright MD)