Virtually Connected Quotes

It is tempting to write the history of technology through products: the wheel; the microscope; the airplane; the Internet. But it is more illuminating to write the history of technology through transitions: linear motion to circular motion; visual space to subvisual space; motion on land to motion on air; physical connectivity to virtual connectivity.

Doesn't it make you wonder about your own sexual identity, not to mention your sanity, that the two women you love are, respectively, a virtual woman existing only in the transient ansible connections between computers and a woman whose soul is in fact that of a man who is the husband of your mother?

I have more online contacts than I can count. I make about one hundred connections a day. I have access to millions of people. I use to think that I had friends in these numbers. But virtual friends are like stars stretched out in the sky. They’re out there, they exist, and I can imagine what they’re like, but we’ll never meet. We all just co-exist in this vast universe with a length of space between us.

As she stood down below him on the street,it seemed impossible that she'd connected with him as she had,but then,the phone was virtual relating,one step up from being online.Both people were in their own environments,invisible to each other,only their voices mixing.It was false intimacy.

To all users of technology who are willing to take a chance, make a choice, and try a new way of doing things so that we can nurture and enjoy a happy, healthy planet.—K.M.

Launched by Emma Thompson in 2006, annefranktree.com is a site where people can choose a virtual leaf and link up with a community of people who feel connected to Anne Frank.

• Starting with trust and giving employees great autonomy and flexibility allows people to feel independent and empowered while still feeling like a part of something bigger. This leads to happy, loyal employees with a rich quality of life, which in turn leads to an amazing culture.

...we are changed as technology offers us substitutes for connecting with each other face-to-face. We are offered robots and a whole world of machine-mediated relationships on networked devices. As we instant-message, e-mail, text, and Twitter, technology redraws the boundaries between intimacy and solitude. We talk of getting “rid” of our e-mails, as though these notes are so much excess baggage. Teenagers avoid making telephone calls, fearful that they “reveal too much.” They would rather text than talk. Adults, too, choose keyboards over the human voice. It is more efficient, they say. Things that happen in “real time” take too much time. Tethered to technology, we are shaken when that world “unplugged” does not signify, does not satisfy. After an evening of avatar-to avatar talk in a networked game, we feel, at one moment, in possession of a full social life and, in the next, curiously isolated, in tenuous complicity with strangers. We build a following on Facebook or MySpace and wonder to what degree our followers are friends. We recreate ourselves as online personae and give ourselves new bodies, homes, jobs, and romances. Yet, suddenly, in the half-light of virtual community, we may feel utterly alone. As we distribute ourselves, we may abandon ourselves. Sometimes people experience no sense of having communicated after hours of connection. And they report feelings of closeness when they are paying little attention. In all of this, there is a nagging question: Does virtual intimacy degrade our experience of the other kind and, indeed, of all encounters, of any kind?

People are more likely to fall intensely in love when they are anxious and their self-esteem is lowest.... Feeling inadequate, unhappy, and empty are virtual prerequisites for falling and staying desperately in love; at least temporarily, the ecstasy of desire seems to cure everything that ails you. There is a connection between aversive states of mind -- loneliness, shame, even grief and horror -- and a propensity to feel overwhelming passion; this is one reason why romances blossom in times of war or natural disasters, as well as during the private disasters of our everyday lives.

It's a great idea to analyze how screen time has changed your life and how it alters your behavior. If you don't like what you see, implement changes. Get comfortable again with real human connection and don't give so much power to the screen and what is behind it. Real life is in the present moment, happening right now. We never know how many days we have in front of us. Let's live them fully, not virtually.

human intelligence and creativity, today more than ever, are tied to connecting—synchronizing—people, tools, texts, digital and social media, virtual spaces, and real spaces in the right ways, in ways that make us Minds and not just minds, but also better people in a better world.

1) Choose a person, older than yourself, you see frequently — not too often by approx once a week or once a month. Maybe one of your grandparents if they are still alive. 2) Every time you meet the chosen person you press your 2 pointing-fingers firmly against your eyes for 10 to 20 seconds until various colors and patterns arise. 3) Try to note or memorize the patterns and colors in connection with the context and repeat the practice every time you meet the chosen person for a as long as possible, minimum 6 months. 4) After minimum 6 months of this practice you can recall the person, virtually by pressing your eyes for a while. In the midst of the colors and pattern a sense of presence of the chosen person arrives even after the chosen person has died.

In this age of urbanisation and virtual connections, it is possible to have hundreds of friends on social media but not a single heartfelt relationship in reality.

The key to culture is how you build relationships. It’s about the quality and types of conversations you have, not where you have them.

For most of us, Facebook friends and Instagram followers are supplements to -- not surrogates for -- our social lives. As meaningful as the friendships we establish online can be, most of us are unsatisfied with virtual ties that never develop into face-to-face relationships. Building real connections requires a shared physical environment -- a social infrastructure.

So, how can you move beyond awkward silence with virtual strangers to becoming new friends? By asking great questions! Once a few inquiring questions were placed, I would let them do all the talking.

there are many professionally produced live worship services online, but it’s hard to love real people in a virtual space. In the visible connections between people, the invisible God becomes visible again.

The fixation that believers have about avoiding certain sexual sins extends to the virtual exclusion of everything else. It renders as evil nearly everything connected with sex outside of marriage, as well as certain sexual acts between married couples. It would appear that God has a vindictive fixation on human genitalia. I suppose the whole circumcision thing should have been a dead giveaway right from the get-go.

At the heart of hygge is a willingness to set aside time for simply being with people, and, ideally, having all the time in the world for them. Hygge is a vehicle for showing that we care. It's a way of paying attention to our children or partners and friends in the messy reality of the here and now, and putting down the distractions that pull us in different directions. So many of us are drawn to a virtual world of connectivity. Hygge isn't about a life without technology, but it asks us to balance our commitments and remember the value of human interaction, conversation and physical intimacy. It liberates us to fully inhabit the moment without feeling compelled to record it.

But it is more illuminating to write the history of technology through transitions: linear motion to circular motion; visual space to subvisual space; motion on land to motion in air; physical connectivity to virtual connectivity.

The primacy of a landline connection dictated how life was lived, with such deep-rooted universality that its role in shaping humanity was virtually unconsidered. It was the single most important feature of every home, and nobody cared.

...in America, by an emotional poverty so bottomless, and a terror of human life, of human touch, so deep, that virtually no American appears able to achieve any viable, organic connection between his public stance and his private life.

As yet, though we live in a culture in which images are the dominant currency of communication, we have been unable to form an adequate picture of the future. Despite the new electronic power to create instant image flow, the ability to see the more diffuse Postmodern connections . . . has become more difficult. . . . It is harder to visualize a multinational identity than a local entity. We can only see the world by forming a picture through various specialized mediations. . . . We now lack a convincing vision...

Do not laugh! But once upon a time (my crest has long since fallen) I had a mind to make a body of more or less connected legend, ranging from the large and cosmogonic, to the level of romantic fairy-story – the larger founded on the lesser in contact with the earth, the lesser drawing splendour from the vast backcloths – which I could dedicate simply to: to England; to my country. It should possess the tone and quality that I desired, somewhat cool and clear, be redolent of our ‘air’ (the clime and soil of the North West, meaning Britain and the hither parts of Europe: not Italy or the Aegean, still less the East), and, while possessing (if I could achieve it) the fair elusive beauty that some call Celtic (though it is rarely found in genuine ancient Celtic things), it should be ‘high’, purged of the gross, and fit for the more adult mind of a land long now steeped in poetry. I would draw some of the great tales in fullness, and leave many only placed in the scheme, and sketched. The cycles should be linked to a majestic whole, and yet leave scope for other minds and hands, wielding paint and music and drama. Absurd. Of course, such an overweening purpose did not develop all at once. The mere stories were the thing. They arose in my mind as ‘given’ things, and as they came, separately, so too the links grew. An absorbing, though continually interrupted labour (especially since, even apart from the necessities of life, the mind would wing to the other pole and spend itself on the linguistics): yet always I had the sense of recording what was already ‘there’, somewhere: not of ‘inventing’. Of course, I made up and even wrote lots of other things (especially for my children). Some escaped from the grasp of this branching acquisitive theme, being ultimately and radically unrelated: Leaf by Niggle and Farmer Giles, for instance, the only two that have been printed. The Hobbit, which has much more essential life in it, was quite independently conceived: I did not know as I began it that it belonged. But it proved to be the discovery of the completion of the whole, its mode of descent to earth, and merging into ‘history’. As the high Legends of the beginning are supposed to look at things through Elvish minds, so the middle tale of the Hobbit takes a virtually human point of view – and the last tale blends them.

They use metaverse, virtual reality, video game technology to connect remotely to one's brain and body. To create a fake possibility of imitated life for a biased interpretation in favor of it by the inadequate ai detection system of "truth". For fake news and fake justice purposes.

Indeed, except for the very simplest physical systems, virtually everything and everybody in the world is caught up in a vast, nonlinear web of incentives and constraints and connections. The slightest change in one place causes tremors everywhere else. We can't help but disturb the universe, as T.S. Eliot almost said. The whole is almost always equal to a good deal more than the sum of its parts. And the mathematical expression of that property-to the extent that such systems can be described by mathematics at all-is a nonlinear equation: one whose graph is curvy.

The human ripples of pain are still heartbreaking when made visible to us now. Our friend Agnolo the Fat wrote: “Father abandoned child, wife husband, one brother another; for this illness seemed to strike through the breath and sight. And so they died. And none could be found to bury the dead for money or friendship. Members of a household brought their dead to a ditch as best they could, without priest, without divine offices.” The essence of that account is of an epidemic destroying the very bonds of human society. When was the last time the developed world experienced such a rapid descent into a microbial hell? And if parents abandoning children wasn’t destabilizing enough, other support elements in society were shattered by the justifiable fear of the pestilence. The natural human inclination to seek companionship and support from one’s neighbors was short-circuited. No one wanted to catch whatever was killing everybody. In an era when people congregating together was so much more important than it is in our modern, so-called connected world, people kept their distance from one another, creating one of the silent tragedies of this plague: that they had to suffer virtually alone.

Virtuality is the cultural perception that material objects are interpenetrated by information patterns. The definition plays off the duality at the heart of the condition of virtuality—materiality on the one hand, information on the other. Normally virtuality is associated with computer simulations that put the body into a feedback loop with a computer-generated image. For example, in virtual Ping-Pong, one swings a paddle wired into a computer, which calculates from the paddle’s momentum and position where the ball would go. Instead of hitting a real ball, the player makes the appropriate motions with the paddle and watches the image of the ball on a computer monitor. Thus the game takes place partly in real life (RL) and partly in virtual reality (VR). Virtual reality technologies are fascinating because they make visually immediate the perception that a world of information exists parallel to the “real” world, the former intersecting the latter at many points and in many ways. Hence the definition’s strategic quality, strategic because it seeks to connect virtual technologies with the sense, pervasive in the late twentieth century, that all material objects are interpenetrated by flows of information, from DNA code to the global reach of the World Wide Web.

To start building your remote culture, establish and share some basic rules. The first and most important rule is mutual trust between the company and its workers. The rules after that? As few as possible. Tell your employees they will be treated like adults with the flexibility to get the job done however is best for them.

This Palestinian narrative, Palestinian nationalism, in which Zionism is a racist and colonialist ideology, in which the Jews have virtually no historic or even religious connection to any part of Palestine, including Jerusalem, is now the prism through which much of the left sees the conflict between Israel and the Palestinians.

Meanwhile, the extraordinary measures we take to stay abreast of each minuscule change to the data stream end up magnifying the relative importance of these blips to the real scheme of things. Investors trade, politicians respond, and friends judge based on the micromovements of virtual needles. By dividing our attention between our digital extensions, we sacrifice our connection to the truer present in which we are living. The tension between the faux present of digital bombardment and the true now of a coherently living human generated the second kind of present shock, what we're calling digiphrenia—digi for "digital," and phrenia for "disordered condition of mental activity.

I think social media is the enemy of anyone going through a split. Technology is no longer just how we connect with each other, it’s how we disconnect with each other. You used to be able to break up with someone (a boyfriend, girlfriend, husband, wife, or friend), and he or she virtually disappeared from your life. And that’s the way it’s supposed to be, isn’t it?

If it is humanly possible, you should plan to have one or more in-person meetings with your boss early on. It is essential to make face-to-face connections early on to begin to establish a basis of confidence and trust (the same is true if you’re leading a virtual team). So if this means you need to fight for the resources and fly halfway around the world, you should do it.

The pace of this modern age is not conducive to maintaining one’s consciousness. Glued to our electronics, we are blind and deaf to the world around us. Run down by our long work days, we are too exhausted to think and too hurried to feel. The day ends in a haze of strained thoughts, numbness, and fatigue. And we rise the next morning only to start the cycle again. In this age of distraction, if you desire to fritter away your life with empty diversions, there is an abundance of gadgets available to aid you. Quietness is a characteristic of ages gone by. Our generation is the one it died with. Connected to the virtual world, we ignore the presence of those in our home. One can only hope we will awaken to the need for balance before we look up from the screen to find our loved ones have gone, and our life has passed us by.

That summer, in a small house near the beach, he began to write a book. He knew it would be the last thing he ever did, so he decided to write something advocating a crazy, preposterous idea—one so outlandish that nobody had ever written a book about it before. He was going to propose that gay people should be allowed to get married, just like straight people. He thought this would be the only way to free gay people from the self-hatred and shame that had trapped Andrew himself. It’s too late for me, he thought, but maybe it will help the people who come after me. When the book—Virtually Normal—came out a year later, Patrick died when it had only been in the bookstores for a few days, and Andrew was widely ridiculed for suggesting something so absurd as gay marriage. Andrew was attacked not just by right-wingers, but by many gay left-wingers, who said he was a sellout, a wannabe heterosexual, a freak, for believing in marriage. A group called the Lesbian Avengers turned up to protest at his events with his face in the crosshairs of a gun. Andrew looked out at the crowd and despaired. This mad idea—his last gesture before dying—was clearly going to come to nothing. When I hear people saying that the changes we need to make in order to deal with depression and anxiety can’t happen, I imagine going back in time, to the summer of 1993, to that beach house in Provincetown, and telling Andrew something: Okay, Andrew, you’re not going to believe me, but this is what’s going to happen next. Twenty-five years from now, you’ll be alive. I know; it’s amazing; but wait—that’s not the best part. This book you’ve written—it’s going to spark a movement. And this book—it’s going to be quoted in a key Supreme Court ruling declaring marriage equality for gay people. And I’m going to be with you and your future husband the day after you receive a letter from the president of the United States telling you that this fight for gay marriage that you started has succeeded in part because of you. He’s going to light up the White House like the rainbow flag that day. He’s going to invite you to have dinner there, to thank you for what you’ve done. Oh, and by the way—that president? He’s going to be black.

We have no obligation to endure or enable certain types of certain toxic relationships. The Christian ethic muddies these waters because we attach the concept of long-suffering to these damaging connections. We prioritize proximity over health, neglecting good boundaries and adopting a Savior role for which we are ill-equipped. Who else we'll deal with her?, we say. Meanwhile, neither of you moves towards spiritual growth. She continues toxic patterns and you spiral in frustration, resentment and fatigue. Come near, dear one, and listen. You are not responsible for the spiritual health of everyone around you. Nor must you weather the recalcitrant behavior of others. It is neither kind nor gracious to enable. We do no favors for an unhealthy friend by silently enduring forever. Watching someone create chaos without accountability is not noble. You won't answer for the destructive habits of an unsafe person. You have a limited amount of time and energy and must steward it well. There is a time to stay the course and a time to walk away. There's a tipping point when the effort becomes useless, exhausting beyond measure. You can't pour antidote into poison forever and expect it to transform into something safe, something healthy. In some cases, poison is poison and the only sane response is to quit drinking it. This requires honest self evaluation, wise counselors, the close leadership of the Holy Spirit, and a sober assessment of reality. Ask, is the juice worth the squeeze here. And, sometimes, it is. You might discover signs of possibility through the efforts, or there may be necessary work left and it's too soon to assess. But when an endless amount of blood, sweat and tears leaves a relationship unhealthy, when there is virtually no redemption, when red flags are frantically waved for too long, sometimes the healthiest response is to walk away. When we are locked in a toxic relationship, spiritual pollution can murder everything tender and Christ-like in us. And a watching world doesn't always witness those private kill shots. Unhealthy relationships can destroy our hope, optimism, gentleness. We can lose our heart and lose our way while pouring endless energy into an abyss that has no bottom. There is a time to put redemption in the hands of God and walk away before destroying your spirit with futile diligence.

The unfortunate reality we must face is that racism manifests itself not only in individual attitudes and stereotypes, but also in the basic structure of society. Academics have developed complicated theories and obscure jargon in an effort to describe what is now referred to as structural racism, yet the concept is fairly straightforward. One theorist, Iris Marion Young, relying on a famous “birdcage” metaphor, explains it this way: If one thinks about racism by examining only one wire of the cage, or one form of disadvantage, it is difficult to understand how and why the bird is trapped. Only a large number of wires arranged in a specific way, and connected to one another, serve to enclose the bird and to ensure that it cannot escape.11 What is particularly important to keep in mind is that any given wire of the cage may or may not be specifically developed for the purpose of trapping the bird, yet it still operates (together with the other wires) to restrict its freedom. By the same token, not every aspect of a racial caste system needs to be developed for the specific purpose of controlling black people in order for it to operate (together with other laws, institutions, and practices) to trap them at the bottom of a racial hierarchy. In the system of mass incarceration, a wide variety of laws, institutions, and practices—ranging from racial profiling to biased sentencing policies, political disenfranchisement, and legalized employment discrimination—trap African Americans in a virtual (and literal) cage. Fortunately,

In virtually every spiritual tradition, suffering is seen as a doorway to awakening. In the West, this connection can be seen in the biblical story of Job, as well as the dark night of the soul in medieval mysticism. The transformative power of suffering finds perhaps its clearest expression in the Four Noble Truths espoused by the Buddha. Though suffering and trauma are not identical, the Buddha’s insight into the nature of suffering can provide a powerful mirror for examining the effects of trauma in your life.

I have always been struck in America by an emotional poverty so bottomless, and a terror of human life, of human touch, so deep that virtually no American appears able to achieve any viable, organic connection between his public stance and his private life. This failure of the private life has always had the most devastating effect on American public conduct, and on black-white relations. If Americans were not so terrified of their private selves, they would never have become so dependent on what they call "The Negro Problem.

Virtually all the authors of popular books on the subject assert that ADD is a heritable genetic disorder. With some notable exceptions, the genetic view also dominates much of the discussion within professional circles, a view I do not agree with. I believe that ADD can be better understood if we examine people’s lives, not only bits of DNA. Heredity does make an important contribution, but far less than usually assumed. At the same time, it would serve no purpose to set up the false opposition of environment to genetic inheritance. No such split exists in nature, or in the mind of any serious scientist. There are many biological events involving body and brain that are not directly programmed by heredity, and so to say that ADD is not primarily genetic is not in any sense to deny its biological features — either those that are inherited or those that are acquired as a result of experience. The genetic blueprints for the architecture and the workings of the human brain develop in a process of interaction with the environment. ADD does reflect biological malfunctions in certain brain centers, but many of its features — including the underlying biology itself — are also inextricably connected to a person’s physical and emotional experiences in the world. There is in ADD an inherited predisposition, but that’s very far from saying there is a genetic predetermination. A predetermination dictates that something will inevitably happen. A predisposition only makes it more likely that it may happen, depending on circumstances. The actual outcome is influenced by many other factors.

The only connection between Chile and the history of electricity comes from the fact that the Atacama Desert is full of copper atoms, which, just like most Chileans, were utterly unaware of the electric dreams that powered the passion of Faraday and Tesla. As the inventions that made these atoms valuable were created, Chile retained the right to hold many of these atoms hostage. Now Chile can make a living out of them. This brings us back to the narrative of exploitation we described earlier. The idea of crystallized imagination should make it clear that Chile is the one exploiting the imagination of Faraday, Tesla, and others, since it was the inventors’ imagination that endowed copper atoms with economic value. But Chile is not the only country that exploits foreign creativity this way. Oil producers like Venezuela and Russia exploit the imagination of Henry Ford, Rudolf Diesel, Gottlieb Daimler, Nicolas Carnot, James Watt, and James Joule by being involved in the commerce of a dark gelatinous goo that was virtually useless until combustion engines were invented.10

Unlike essayists whom write primarily to understand complex situations or convince other people of the righteousness of their opinions, poets strive to stir memories, provoke feelings, and evoke emotions. Poets do not write to reach that exalted perch where logic replaces feelings. Poets write about the connective tissue that makes us human, the poignant remembrances, hopes, fears, and emotions of humankind. It is not our ability to think standing alone that makes us human, but a mélange of incongruous feelings, emotional tidings that are virtually inexpressible.

Unfortunately, it seems that we, as a society, have entered into a Faustian deal. Yes, we have these amazing handheld marvels of the digital age - tablets and smartphones - miraculous glowing devices that connect people throughout the globe and can literally access the sum of all human knowledge in the palm of our hand. But what is the price of all this future tech? The psyche and soul of an entire generation. The sad truth is that for the oh-so-satisfying ease, comfort and titillation of these jewels of the modern age, we've unwittingly thrown an entire generation under the virtual bus.

This is where racism becomes strategically useful. Whatever the Koch movement operatives (which now include many Republican politicians) believe in their hearts about race, they are comfortable with deploying strategic racism because popular stereotypes can help move unpopular ideas, including limiting democracy. Take for example the widespread unconscious association between people of color and criminals; anti-voting advocates and politicians exploited this connection to win white support for voter suppression measures. They used images of brown and Black people voting in ads decrying “voter fraud,” which has been proven repeatedly to be virtually nonexistent and nonsensical: it’s hard enough to get a majority of people to overcome the bureaucratic hurdles to vote in every election; do we really think that people are risking jail time to cast an extra ballot? Nonetheless, the combination of the first Black president and inculcation through repetition led to a new common sense, particularly among white Republicans, that brown and Black people could be committing a crime by voting. With this idea firmly implanted, the less popular idea—that politicians should change the rules to make it harder for eligible citizens to vote—becomes more tolerable.

for ordinary African Americans, coping with hegemonic gender ideology can be so demanding that generating alternatives can seem virtually impossible. But the importance of this task cannot be underestimated because African American survival may depend on it. One important task lies in rejecting dominant gender ideology, in particular, its use of the thesis of "weak men, strong women" as a source of Black social control. Because hegemonic masculinity equates strength with dominance, an antiracist politics must challenge this connection. Within this project, the fundamental premise of any progressive Black gender ideology is that it cannot be based on someone else's subordination. This means that definitions of Black masculinity that rely on the subordination of Black women, poor people, children, LGBT people, or anyone else become invalid. Definitions of Black femininity that do not challenge relations of sexism, economic exploitation, age, heterosexism, and other markers of social inequality also become suspect. Rather than trying to be strong within existing gender ideology, the task lies in rejecting a gender ideology that measures masculinity and femininity using gendered definitions of strength. In this endeavor to craft a more progressive Black gender ideology, African American men and women face similar yet distinctive challenges. The task for African American men lies in developing new definitions of masculinity that uncouple strength from its close ties to male dominance. Good Black men need not rule their families with an iron hand, assault one another, pursue endless booty calls, and always seem to be "in control" in order to avoid the sigma of weakness. The task for African American women lies in redefining strength in ways that simultaneously enable Black women to reclaim historical sources of female power, yet reject the exploitation that has often accompanied that power. Good Black women need not be stoic mules whose primary release from work and responsibility comes once a week on Sunday morning. New definitions of strength would enable Black men and women alike to be seen as needing and worthy of one another's help and support without being stigmatized as either overly weak or unnaturally strong.

There appears to be a close connection between these skin disorders (acne and warts) and the emotions. As with virtually all of these mind-body processes, there is no laboratory proof of the causative role of emotions, but there is certainly a mountain of clinical evidence. Acne is one of the common "other things" that people with TMS have had or continue to have even while they're having back trouble. And then there's the story of the man who developed an itchy rash under his wedding band that disappeared as soon as he separated from his wife. Other gold rings did not produce a similar rash. It has been suggested that other skin disorders like eczema and psoriasis are related to the emotions. I am inclined to agree but have no evidence one way or the other. (page 195)

The psychologist Geoffrey Miller, when pondering why we haven’t come across any alien species as yet, decided that they were probably all addicted to video games and are thus brought to an extreme state of apathy—the exploratory opposite of the heroes in Star Trek who spend all their time seeking out “new life and new civilizations.” The aliens “forget to send radio signals or colonize space,” he wrote in Seed magazine, because they’re too busy with runaway consumerism and virtual-reality narcissim. They don’t need Sentinels to enslave them in a Matrix; they do it to themselves, just as we are doing today. . . . They become like a self-stimulating rat, pressing a bar to deliver electricity to its brain’s ventral tegmental area, which stimulates its nucleus accumbens to release dopamine, which feels . . . ever so good.

My name is Professor Ben Fielding and I’d like to invite you to experience our ‘Game’. It remains currently in a Closed Beta stage but will remain in a continual state of ‘live development’. As a dedicated spokesman for a certain kind of Game-world my team and I feel sure that you’ll accept our invitation to try it for yourself, along with the few others in number so far invited. Possible errors and residual bugs together with any suggestions may be reported by vocal commands when you have ‘acclimatised’ to the surroundings. Please ensure that you follow the tutorials for the Interface as you may find it makes potent use of its fully immersive features. Despite anything you may have read or heard about it, we hold high hopes that you will experience it simply as yourself and without pre-conceived notions. Instructions for Fountellion access are as follows…

As far as Serge can tell, Sophie only takes breakfast, and doesn’t even seem to eat that: each time he visits her lab over the next few days he sees sandwiches piled up virtually untouched beside glasses of lemonade that, no more than sipped at, are growing viscid bubbles on their surface like Aphrophora spumaria. Above these, on the wall, the texts, charts and diagrams are growing, spreading. Serge reads, for example, a report on the branchiae of Cercopidida, which are, apparently, “extremely tenuous, appearing like clusters of filaments forming lamellate appendages,” and scrutinises the architecture of Vespa germanica nests: their subterranean shafts and alleyways, their space-filled envelopes and alveolae … Bizarrely, Sophie’s started interspersing among these texts and images the headlines she’s torn from each day’s newspapers. These clippings seem to be caught up in her strange associative web: they, too, have certain words and letters highlighted and joined to ones among the scientific notes that, Serge presumes, must correspond to them in some way or another. One of these reads “Serbia Unsatisfied by London Treaty”; another, “Riot at Paris Ballet.” Serge can see no logical connection between these events and Sophie’s studies; yet colours and lines connect them. Arching over all of these in giant letters, each one occupying a whole sheet of paper, crayon-shaded and conjoined by lines that run over the wall itself to other terms and letter-sequences among the sprawling mesh, is the word Hymenoptera. “Hymenoptera?” Serge reads. “What’s that? It sounds quite rude.” “Sting in the tail,” she answers somewhat cryptically. “The groups contain the common ancestor, but not all the descendants. Paraphyletic: it’s all connected.” She stares at her expanded chart for a long while, lost in its vectors and relays—then, registering his continued presence with a slight twitch of her head, tells him to leave once more.

A combination of Internet technology and crowdsourcing from thousands of volunteers has led to flabbergasting access to the great works of humankind. There can be no question of which was the greatest era for culture; the answer has to be today, until it is superseded by tomorrow. The answer does not depend on invidious comparisons of the quality of the works of today and those of the past (which we are in no position to make, just as many of the great works of the past were not appreciated in their time). It follows from our ceaseless creativity and our fantastically cumulative cultural memory. We have, at our fingertips, virtually all the works of genius prior to our time, together with those of our own time, whereas the people who lived before our time had neither. Better still, the world’s cultural patrimony is now available not just to the rich and well-located but to anyone who is connected to the vast web of knowledge, which means most of humanity and soon all of it.

Kaizong watched Uncle Chen’s solemn expression; watched the young people taking photographs and recordings of the proceedings so that the files could be sent to the email addresses of dead relatives; watched the silent, praying faces, childish or lined, flickering in the flames from the candles and burning incense—and something deep in him was moved. Perhaps there would come a day when everything he was looking at would be replaced by virtual reality, by simulation, by technology, but what couldn’t be replaced was how people longed for those they loved. They needed some ceremony, some platform, some way to cross the border between life and death, to connect the past to the present, to shape the formless memories and longing into objects, acts, or ritualized performances so that the feelings that had been numbed by the passage of time might be reawakened, so that the pain of loss, once heartbreaking and bone-weary, could be recalled along with the endless memories that followed.

Back in January 2000, the newly rebuilt Hayden Planetarium in New York City featured a space show titled Passport to the Universe, which took visitors on a virtual zoom from the planetarium out to the edge of the cosmos. En route, the audience viewed Earth, then the solar system, then watched the hundred billion stars of the Milky Way galaxy shrink, in turn, to barely visible dots on the planetarium's dome. Within a month of opening day, I received a letter from an Ivy League professor of psychology whose expertise was in things that make people feel insignificant. I never knew one could specialize in such a field. He wanted to administer a before-and-after questionnaire to visitors, assessing the depth of their depression after viewing the show. Passport to the Universe, he wrote, elicited the most dramatic feelings of smallness and insignificance he had ever experienced. How could that be? Every time I see the space show (and others we've produced), I feel alive and spirited and connected. I also feel large, knowing that the goings-on within the three pound human brain are what enabled us to figure out our place in the universe.

Jack, Jack,’ cried Stephen, running in. ‘I have been sadly remiss. You are promoted, I find. You are a great man – you are virtually an admiral! Give you joy, my dear, with all my heart. The young man in black clothes tells me you are the greatest man on the station, after the Commander-in-chief.’ ‘Why, I am commodore, as most people have the candour to admit,’ said Jack. ‘But I did mention it before, if you recollect. I spoke of my pendant.’ ‘So you did, joy; but perhaps I did not fully apprehend its true significance. I had a cloudy notion that the word commodore and indeed that curious little flag were connected with a ship rather than with a man – I am almost sure that we called the most important ship in the East India fleet, the ship commanded by the excellent Mr Muffit, the commodore. Pray explain this new and splendid rank of yours.’ ‘Stephen, if I tell you, will you attend?’ ‘Yes, sir.’ ‘I have told you a great deal about the Navy before this, and you have not attended. Only yesterday I heard you give Farquhar a very whimsical account of the difference between the halfdeck and the quarterdeck, and to this day I do not believe you know the odds between . . .

We are in uncharted territory" when it comes to sex and the internet, says Justin Garcia, a research scientist at Indiana University’s Kinsey Institute for Research in Sex, Gender, and Reproduction. "There have been two major transitions" in heterosexual mating, Garcia says, "in the last four million years. The first was around ten to fifteen thousand years ago, in the agricultural revolution, when we became less migratory and more settled," leading to the establishment of marriage as a cultural contract. "And the second major transition is with the rise of the Internet," Garcia says. Suddenly, instead of meeting through proximity, community connections, and family and friends, people could meet each other virtually and engage in amorous activity with the click of a button. Internet meeting is now surpassing every other form. “It’s changing so much about the way we act both romantically and sexually,” Garcia says. “It is unprecedented from an evolutionary standpoint.” And yet this massive shift in our behavior has gone almost completely unexamined, especially given how the internet permeates modern life. While there have been studies about how men and women use social media differently- how they use language and present themselves differently, for example- there's not a lot of research about how they behave sexually online; and there is virtually nothing about how girls and boys do. While there has been concern about the online interaction of children and adults, it's striking that so little attention has been paid to the ways in which the Internet has changed the sexual behavior of girls and boys interacting together. This may be because the behavior has been largely hidden or unknown, or, again, due to the fear of not seeming "sex-positive," mistaking responsibility for judgement. And there are questions to ask, from the standpoint of girls' and boys' physical and emotional health and the ethics of their treatment of each other. Sex on a screen is different from sex that develops in person, this much seems seems self-evident, just as talking on a screen is different from face-to-face communication. And so if talking on a screen reduces one's ability to be empathic, for example, then how does sex on a screen change sexual behavior? Are people more likely to act aggressively or unethically, as in other types of online communication? How do gender roles and sexism play into cybersex? And how does the influence of porn, which became available online at about the same time as social networking, factor in?

Brummer was unique. His world was known as a haven for those who still refused to embrace technology. Like most Dragolians, he was similar to the original template of a human being. For ages, Dragolians had refused the implementation of advanced genes within their population. Whereas most humans had infrared, telescopic, and fractional vision that permitted them to observe and scrutinize four or five different things at once at various depths, Dragolians did not. While most humans could survive with their gills under oceans or with their skin sealant secretion in the vacuum of space and hostilities of planet atmospheres, Dragolians couldn’t. They lacked double genitals, temperature control genes and other basic comforts that were standards on any individual. They still possessed the original brain schematic, refusing to compartmentalize areas to specific functions with enhanced nerve terminals. It had been proven long ago that a triple brain split into small sectors connected with each other was the most functional intellectual state. One part was mainly used for the conscious state, one for the virtual state, and the other as the control center of the body’s physiology while also doubling as the backup copy of the essential traits of the other two parts. This third part of the brain also was the input/output terminal that interacted between the two other minds and the cyber world. Even so, this was all likely to change in a few years as research was on the verge of eliminating the need for intestines making room in the abdominal cavity for a smaller second brain.

Moore’s Law, the rule of thumb in the technology industry, tells us that processor chips—the small circuit boards that form the backbone of every computing device—double in speed every eighteen months. That means a computer in 2025 will be sixty-four times faster than it is in 2013. Another predictive law, this one of photonics (regarding the transmission of information), tells us that the amount of data coming out of fiber-optic cables, the fastest form of connectivity, doubles roughly every nine months. Even if these laws have natural limits, the promise of exponential growth unleashes possibilities in graphics and virtual reality that will make the online experience as real as real life, or perhaps even better. Imagine having the holodeck from the world of Star Trek, which was a fully immersive virtual-reality environment for those aboard a ship, but this one is able to both project a beach landscape and re-create a famous Elvis Presley performance in front of your eyes. Indeed, the next moments in our technological evolution promise to turn a host of popular science-fiction concepts into science facts: driverless cars, thought-controlled robotic motion, artificial intelligence (AI) and fully integrated augmented reality, which promises a visual overlay of digital information onto our physical environment. Such developments will join with and enhance elements of our natural world. This is our future, and these remarkable things are already beginning to take shape. That is what makes working in the technology industry so exciting today. It’s not just because we have a chance to invent and build amazing new devices or because of the scale of technological and intellectual challenges we will try to conquer; it’s because of what these developments will mean for the world.

Yet a much more fundamentally political dimension of the socially constructed nature of capital - nothing less than the specification of a parallel universe with its own natural laws and rules for the physical existence and subsistence of financial capital and its interaction with the other factors of production - has also often been overlooked in contemporary academic literature. Under the current monetary arrangements financial capital is a peculiar creature indeed. Money can be created ex nihilo at the stroke of a pen - or a keyboard - by a specific type of legal person entrusted with the task, not other legal or natural person. With the socially constructed ability to attract compound interest in a world where physical assets rot and break, it does not share the same physical reality with the mere mortal factors of production: even in cases where productive investments which enable the payment of interest in real terms can be identified, the compounding of interest on financial capital is not temporally limited to the period that the relevant physical assets can continue to produce exponential returns in real terms. Rather than representing accumulated wealth that could be "saved" to finance investment, the bulk of money disappears as soon as other factors of production are not willing to pay a tribute to induce its continuing circulation in the form of interest payments. In addition to the inherently political nature of specifications of money have been detached from virtually any substantive connection to the rules or the realities experienced by other factors of production in the physical world that is nonetheless supposed to achieve economic efficiency and a host of other objectives through monetary calculation and monetarily mediated social relationships deserves particular scrutiny.

Teaching what Jesus commanded is something we have not always done well. In fact, I have asked many people in ministry what Jesus commanded, and few have ever answered beyond love of God and neighbor. However, Jesus commanded many things as recorded in the four gospels (i.e. “Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give.” – Matthew 10:8) Peter says that the Holy Spirit is given to those who obey. “And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him.” (Acts 5:32) If we desire to operate in the gifts and power of the Holy Spirit, we must be obedient to the commands of the Lord. Virtually all of God’s promises are connected to obedience. John connects answered prayer to obedience and then makes it clear that we are not in Him, or He in us unless we obey His commands. “Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we obey his commands and do what pleases him. And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.” (1 John 3:21-24, NIV) We have taught freedom from “the Law” so zealously, that an entire generation has believed that obedience is somewhat optional, and God will love us and bless us whether we obey or not. This is not a Biblical concept. It is true that we do not win our salvation through obedience or good works. However, if we want to stay in the blessing flow – if we want the prayer of faith to be answered – if we want to move in the gifts of the Spirit – if we want the favor of God, we must live in obedience to the commands of Christ.

Intelligence finds itself determined: this is its apparent aspect from which in its immediacy it starts. But as knowledge, intelligence consists in treating what is found as its own. Its activity has to do with the empty form – the pretense of finding reason: and its aim is to realise its concept or to be reason actual, along with which the content is realised as rational. This activity is cognition. The nominal knowledge, which is only certitude, elevates itself, as reason is concrete, to definite and conceptual knowledge. The course of this elevation is itself rational, and consists in a necessary passage (governed by the concept) of one grade or term of intelligent activity (a so-called faculty of mind) into another. The refutation which such cognition gives of the semblance that the rational is found, starts from the certitude or the faith of intelligence in its capability of rational knowledge, and in the possibility of being able to appropriate the reason, which it and the content virtually is. The action of intelligence as theoretical mind has been called cognition (knowledge). Yet this does not mean intelligence inter alia knows – besides which it also intuits, conceives, remembers, imagines, etc. To take up such a position is in the first instance, part and parcel of that isolating of mental activity just censured; but it is also in addition connected with the great question of modern times, as to whether true knowledge or the knowledge of truth is possible – which, if answered in the negative, must lead to abandoning the effort. The numerous aspects and reasons and modes of phrase with which external reflection swells the bulk of this question are cleared up in their place: the more external the attitude of understanding in the question, the more diffuse it makes its simple object. At the present place the simple concept of cognition is what confronts the quite general assumption taken up by the question, viz. the assumption that the possibility of true knowledge in general is in dispute, and the assumption that it is possible for us at our will either to prosecute or to abandon cognition. The concept or possibility of cognition has come out as intelligence itself, as the certitude of reason: the act of cognition itself is therefore the actuality of intelligence. It follows from this that it is absurd to speak of intelligence and yet at the same time of the possibility or choice of knowing or not. But cognition is genuine, just so far as it realises itself, or makes the concept its own. This nominal description has its concrete meaning exactly where cognition has it. The stages of its realising activity are intuition, conception, memory, etc.: these activities have no other immanent meaning: their aim is solely the concept of cognition (§ 445 note). If they are isolated, however, then an impression is implied that they are useful for something else than cognition, or that they severally procure a cognitive satisfaction of their own; and that leads to a glorification of the delights of intuition, remembrance, imagination. It is true that even as isolated (i.e. as non-intelligent), intuition, imagination, etc. can afford a certain satisfaction: what physical nature succeeds in doing by its fundamental quality – its out-of-selfness – exhibiting the elements or factors of immanent reason external to each other – that the intelligence can do by voluntary act, but the same result may happen where the intelligence is itself only natural and untrained. But the true satisfaction, it is admitted, is only afforded by an intuition permeated by intellect and mind, by rational conception, by products of imagination which are permeated by reason and exhibit ideas – in a word, by cognitive intuition, cognitive conception, etc. The truth ascribed to such satisfaction lies in this, that intuition, conception, etc. are not isolated, and exist only as ‘moments’ in the totality of cognition itself.

THE IRIS OF THE EYE WAS TOO BIG TO HAVE BEEN FABRICATED AS A single rigid object. It had been built, beginning about nine hundred years ago, out of links that had been joined together into a chain; the two ends of the chain then connected to form a loop. The method would have seemed familiar to Rhys Aitken, who had used something like it to construct Izzy’s T3 torus. For him, or anyone else versed in the technological history of Old Earth, an equally useful metaphor would have been that it was a train, 157 kilometers long, made of 720 giant cars, with the nose of the locomotive joined to the tail of the caboose so that it formed a circular construct 50 kilometers in diameter. An even better analogy would have been to a roller coaster, since its purpose was to run loop-the-loops forever. The “track” on which the “train” ran was a circular groove in the iron frame of the Eye, lined with the sensors and magnets needed to supply electrodynamic suspension, so that the whole thing could spin without actually touching the Eye’s stationary frame. This was an essential design requirement given that the Great Chain had to move with a velocity of about five hundred meters per second in order to supply Earth-normal gravity to its inhabitants. Each of the links had approximately the footprint of a Manhattan city block on Old Earth. And their total number of 720 was loosely comparable to the number of such blocks that had once existed in the gridded part of Manhattan, depending on where you drew the boundaries—it was bigger than Midtown but smaller than Manhattan as a whole. Residents of the Great Chain were acutely aware of the comparison, to the point where they were mocked for having a “Manhattan complex” by residents of other habitats. They were forever freeze-framing Old Earth movies or zooming around in virtual-reality simulations of pre-Zero New York for clues as to how street and apartment living had worked in those days. They had taken as their patron saint Luisa, the eighth survivor on Cleft, a Manhattanite who had been too old to found her own race. Implicit in that was that the Great Chain—the GC, Chaintown, Chainhattan—was a place that people might move to when they wanted to separate themselves from the social environments of their home habitats, or indeed of their own races. Mixed-race people were more common there than anywhere else.

Anyone want to help me start PAPA, Parents for Alternatives to Punishment Association? (There is already a group in England called ‘EPPOCH’ for end physical punishment of children.) In Kohn’s other great book Beyond Discipline: From Compliance to Community, he explains how all punishments, even the sneaky, repackaged, “nice” punishments called logical or natural consequences, destroy any respectful, loving relationship between adult and child and impede the process of ethical development. (Need I mention Enron, Martha Stewart, the Iraqi Abu Ghraib prisoner abuse scandal or certain car repairmen?) Any type of coercion, whether it is the seduction of rewards or the humiliation of punishment, creates a tear in the fabric of relational connection between adults and children. Then adults become simply dispensers of goodies and authoritarian dispensers of controlling punishments. The atmosphere of fear and scarcity grows as the sense of connectedness that fosters true and generous cooperation, giving from the heart, withers. Using punishments and rewards is like drinking salt water. It does create a short-term relief, but long-term it makes matters worse. This desert of emotional connectedness is fertile ground for acting-out to get attention. Punishment is a use of force, in the negative sense of that word, not an expression of true power or strength. David R. Hawkins, M.D., Ph.D. author of the book Power v. Force writes “force is the universal substitute for truth. The need to control others stems from lack of power, just as vanity stems from lack of self-esteem. Punishment is a form of violence, an ineffective substitute for power. Sadly though parents are afraid not to hit and punish their children for fear they will turn out to be bank robbers. But the truth may well be the opposite. Research shows that virtually all felony offenders were harshly punished as children. Besides children learn thru modeling. Punishment models the tactic of deliberately creating pain for another to get something you want to happen. Punishment does not teach children to care about how their actions might create pain for another, it teaches them it is ok to create pain for another if you have the power to get away with it. Basically might makes right. Punishment gets children to focus on themselves and what is happening to them instead of developing empathy for how their behavior affects another. Creating

Scientists have found that there are two important genes, the CREB activator (which stimulates the formation of new connections between neurons) and the CREB repressor (which suppresses the formation of new memories). Dr. Jerry Yin and Timothy Tully of Cold Spring Harbor have been doing interesting experiments with fruit flies. Normally it takes ten trials for them to learn a certain task (e.g., detecting an odor, avoiding a shock). Fruit flies with an extra CREB repressor gene could not form lasting memories at all, but the real surprise came when they tested fruit flies with an extra CREB activator gene. They learned the task in just one session. “This implies these flies have a photographic memory,” says Dr. Tully. He said they are just like students “who could read a chapter of a book once, see it in their mind, and tell you that the answer is in paragraph three of page two seventy-four.” This effect is not just restricted to fruit flies. Dr. Alcino Silva, also at Cold Spring Harbor, has been experimenting with mice. He found that mice with a defect in their CREB activator gene were virtually incapable of forming long-term memories. They were amnesiac mice. But even these forgetful mice could learn a bit if they had short lessons with rest in between. Scientists theorize that we have a fixed amount of CREB activator in the brain that can limit the amount we can learn in any specific time. If we try to cram before a test, it means that we quickly exhaust the amount of CREB activators, and hence we cannot learn any more—at least until we take a break to replenish the CREB activators. “We can now give you a biological reason why cramming doesn’t work,” says Dr. Tully. The best way to prepare for a final exam is to mentally review the material periodically during the day, until the material becomes part of your long-term memory. This may also explain why emotionally charged memories are so vivid and can last for decades. The CREB repressor gene is like a filter, cleaning out useless information. But if a memory is associated with a strong emotion, it can either remove the CREB repressor gene or increase levels of the CREB activator gene. In the future, we can expect more breakthroughs in understanding the genetic basis of memory. Not just one but a sophisticated combination of genes is probably required to shape the enormous capabilities of the brain. These genes, in turn, have counterparts in the human genome, so it is a distinct possibility that we can also enhance our memory and mental skills genetically. However, don’t think that you will be able to get a brain boost anytime soon. Many hurdles still remain. First, it is not clear if these results apply to humans.

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22. Giving up Distraction Week #4 Saturday Scripture Verses •Hebrews 12:1–2 •Mark 1:35 •John 1:14–18 Questions to Consider •What distracts you from being present with other people around you? •What distracts you from living out God’s agenda for your life? •What helps you to focus and be the most productive? •How does Jesus help us focus on what is most important in any given moment? Plan of Action •At your next lunch, have everyone set their phone facing down at the middle of the table. The first person who picks up their phone pays for the meal. •Challenge yourself that the first thing you watch, read, or listen to in the morning when you wake up is God’s Word (not email or Facebook). •Do a digital detox. Turn off everything with a screen for 24 hours. Tomorrow would be a great day to do it, since there is no “40 Things Devotion” on Sunday. Reflection We live in an ever connected world. With smart phones at the tip of our fingers, we can instantly communicate with people on the other side of the world. It is an amazing time to live in. I love the possibilities and the opportunities. With the rise of social media, we not only connect with our current circle of friends and family, but we are also able to connect with circles from the past. We can build new communities in the virtual world to find like-minded people we cannot find in our physical world. Services like Facebook, Twitter, YouTube, and Instagram all have tremendous power. They have a way of connecting us with others to shine the light of Jesus. While all of these wonderful things open up incredible possibilities, there are also many dangers that lurk. One of the biggest dangers is distraction. They keep us from living in the moment and they keep us from enjoying the people sitting right across the room from us. We’ve all seen that picture where the family is texting one another from across the table. They are not looking at each other. They are looking at the tablet or the phone in front of them. They are distracted in the moment. Today we are giving up distraction and we are going to live in the moment. Distraction doesn’t just come from modern technology. We are distracted by our work. We are distracted by hobbies. We are distracted by entertainment. We are distracted by busyness. The opposite of distraction is focus. It is setting our hearts and our minds on Jesus. It’s not just putting him first. It’s about him being a part of everything. It is about making our choices to be God’s choices. It is about letting him determine how we use our time and focus our attention. He is the one setting our agenda. I saw a statistic that 80% of smartphone users will check their phone within the first 15 minutes of waking up. Many of those are checking their phones before they even get out of bed. What are they checking? Social media? Email? The news of the day? Think about that for a moment. My personal challenge is the first thing I open up every day is God’s word. I might open up the Bible on my phone, but I want to make sure the first thing I am looking at is God’s agenda. When I open up my email, my mind is quickly set to the tasks those emails generate rather than the tasks God would put before me. Who do I want to set my agenda? For me personally, I know that if God is going to set the agenda, I need to hear from him before I hear from anyone else. There is a myth called multitasking. We talk about doing it, but it is something impossible to do. We are very good at switching back and forth from different tasks very quickly, but we are never truly doing two things at once. So the challenge is to be present where God has planted you. In any given moment, know what is the one most important thing. Be present in that one thing. Be present here and now.

The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external. We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work. In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups. Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.” Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.

Yet the little tooth contains so much of our connection to the rest of life that it is virtually impossible to understand our bodies without knowing teeth.

According to Johnson, we should find ways to increase the density of ideas to which we are exposed and to increase our contact with creative people. We should foster serendipity—the random collision of ideas. We should increase our intersections with different communities, using real and virtual gathering places such as coffeehouses and social networks. We should encourage group and network collaboration as opposed to individual efforts. We should take on multiple hobbies. Each of these recommendations would strengthen our chances of making unexpected connections.

With the rise of the knowledge worker, the former monuments to carbon-fuelled manual industries themselves metamorphosed into galleries, restaurants, dwellings and hubs for start-up enterprises. At the same time, digital temples of reason were created, inhabited by people who commune in both virtual and physical spaces. These are communities and movements that have been built through the hyperlink; the connection of people and knowledge facilitated by fluctuating networks.

The pathways with axons pointed towards the core, and which carry impulses inward, are called the afferent pathways. They originate in the various sensory endings of the body—the exteroceptors on the surface, the proprioceptors in the connective tissues (especially the joints), and the interoceptors in the the internal organs. Their final axons terminate in the sensory cortex. They are often referred to as the sensory pathways. Their job is to carry to all the levels of the nervous system information about everything that is affecting the organism—that is, all sensory stimulation. Four of these afferent pathways are short and distinct, arising from the highly localized and specialized areas of the “special senses”—sight, hearing, taste, and smell. The fifth kind of sensory information, that wide array of sensations we refer to collectively as “touch,” converges on the cortex from virtually every surface and cranny of the body. These are the “somatic senses,” and they include all of the pathways and endings which inform us of our internal state of affairs and our relationship to the outside world. The afferent, inflowing pathways of the nervous system constitute one of the principal tools of bodywork. It is by their means that surface contact and pressure enter into the deeper strata of the mind, where genetic potential and sensory experience are fused into behavior and character. Each successive afferent neuron is a finger reaching deeper and deeper into the interior, making its influence felt on all levels which influence behavior. It is sensory input which has conditioned our reflexes, postures, and habits into the patterns in which we find ourselves living. Nothing would seem to be more reasonable than the expectation that different sensory input can recondition these habits and patterns, alter them, improve them. This input can be different both in the sense of being more, giving additional nutritive contact to the various subtle degrees of “deprivation dwarfism,” and in the sense of being more pleasurable, more caring, softening and dissolving compulsive patterns that have been created by pain and stress.

In addition, this closed-mindedness in science spreads across entire systems. The American Cancer SOCiety was not the only health institution that worked to make life difficult for the AICR. The National Cancer Institute public information office, Harvard Medical School and a few other universities with medical schools were highly skeptical of the AICR and, in some cases, outright hostile. The hostility of medical schools first surprised me, but when the American Cancer Society, a very traditional medical institution, also joined the fray, it became obvious that there really was a "Medical Establishment." The behemoth did not take kindly to the idea of a serious connection between diet and cancer or, for that matter, virtually any other disease. Big Medicine in America is in the business of treating disease with drugs and surgery after symptoms appear. This means that you might have turned on the TV to see that the American Cancer Society gives almost no credence to the idea that diet is linked to cancer, and then opened the paper to see that the American Institute for Cancer Research says what you eat impacts your risk of getting cancer. Who do you trust?

I see so many situations where a child is in the midst of plenty, a virtual banquet spread out before him, but is suffering from psychological malnourishment because of attachment problems. You cannot feed someone who is not sitting at your table. All the love in the world would not be enough to take the child to the turning point — the umbilical cord needs to be hooked up for the nourishment to get through. It is impossible to satiate the attachment needs of a child who is not actively attaching to the person willing and able to provide for those needs. When a child replaces parents with peers as the primary attachment figures, it is to peers she will look for emotional nurturing. Plainly put, it is exceptional for peer attachments to ever satisfy that attachment hunger. The developmental shift of energy never occurs. Because there is no move from attachment to individuation, peer orientation and immaturity go hand and hand. Peer relationships connect immature beings. They are inherently insecure. They cannot allow a child to rest from the relentless foraging for approval, love, and significance. The child is never free from the pursuit of closeness. Instead of rest, peer orientation brings agitation. The more peer-oriented the child, the more pervasive and chronic the underlying restlessness becomes. No matter how much contact and connection exist with peers, proximity can never be taken for granted or held fast. A child feeding off his popularity with others—or suffering the lack of it — is conscious of every nuance, threatened by every unfavorable word, look, gesture. With peers, the turning point is never reached: the pursuit of closeness never shifts into venturing forth as a sepa-rate being. Owing to their highly conditional nature, peer relationships — with few exceptions — cannot promote the growth of the child's emerging self. One exception would be the friendship of children who are secure in their adult attachments; in such cases the acceptance and companionship of a peer can add to a child's sense of security. Feeling fundamentally safe in his adult relationships, such a child gets an extra glow from peer friendships — not having to depend on them, he need not feel threatened by their inherent instability.

She connected with the Internet at the expense of her other interests, which are slowly disappearing. This is becoming a common way to spend a day, the societal norm, not the exception.

1 Corinthians 12:12, 14–25 IN COMMUNITY WE learn of our individual responsibilities to God and our corporate responsibilities to one another. There are exceptions, to be sure, but sustaining a life with God without an active, living connection to a visible expression of the Body of Christ is virtually impossible and is not a goal to be sought after. Have

Poor-quality production in virtual training increases the cognitive load on your learners' brains. Attention control diminishes, both short- and long-term memory are negatively impacted, and it becomes more difficult for learners to connect with you and focus.

A community exists when people of a like-minded, shared cause, passion, and purpose, are connected to a virtual or physical space where they can connect with others in a symbiotic way.

My own life and consciousness straddles the trans communities and the lesbian, gay, and bi communities. I can feel the muscle we could flex if we could fight back together against all forms of discrimination, bigotry, and bashing. And I wanted each person in this room - cross-dresser and partner alike - to feel the potential strength of that coalition. And so as I began to speak, unity was the most important issue on my mind. The room grew quiet. Food service workers slipped out of the kitchen to listen. No ice clinked in glasses; no forks clanked on plates. As I talked about the connections between our lives, virtually the only sound was of soft sobs as some partners cried quietly into their napkins or on each other's shoulders.

Dunbar points out that any form of physical exercise will produce an endorphin kick, but having a partner and working out in sync will dramatically escalate the reward. This is true of jogging, biking, dancing—virtually any form of exercise.

The advance of connectivity will have an impact far beyond the personal level; the ways that the physical and virtual worlds coexist, collide and complement each other will greatly affect how citizens and states behave in the coming decades.

All of those connections will create massive amounts of data—a data revolution, some call it—and empower citizens in ways never before imagined. Yet despite these advancements, a central and singular caveat exists: The impact of this data revolution will be to strip citizens of much of their control over their personal information in virtual space, and that will have significant consequences in the physical world.

The vast majority of us will increasingly find ourselves living, working and being governed in two worlds at once. In the virtual world we will all experience some kind of connectivity, quickly and through a variety of means and devices. In the physical world we will still have to contend with geography, randomness of birth (some born as rich people in rich countries, the majority as poor people in poor countries), bad luck and the good and bad sides of human nature.

we must learn to establish firm boundaries within these virtual worlds that encourage us to consume our own suffering

The sheer size of our interaction with the virtual world, and the speed with which that world has enveloped all of us, has created a vast and yet lonely space, where we are both too connected and too isolated at the same time.

On the other hand, reality beckons you. To absorb your mind in what is nearest, instead of most distant, brings a much different feeling. With the people in your circle, you can always connect on a deeper level. There is much you will never know about the people you deal with, and this can be a source of endless fascination. You can connect more deeply to your environment. The place where you live has a deep history that you can immerse yourself in. Knowing your environment better will present many opportunities for power. As for yourself, you have mysterious corners you can never fully understand. In trying to know yourself better, you can take charge of your own nature instead of being a slave to it. And your work has endless possibilities for improvement and innovation, endless challenges for the imagination. These are the things that are closest to you and compose your real, not virtual world.

The question isn’t how big of a platform we can build and how many eyes we can get on our latest thing. It is easy to fall into thinking that our effectiveness is measured by how many people are listening to us, when, really, the measure of our success is whether we are contributing to good in our community—whatever community looks like for you in our ever-connected and increasingly virtual world.

I wished I was blessed with the talent of poetry, of coaxing words into a sonata of the soul where I might sing my pain, my gratitude, my meager, little happiness, into the echoes of the universe and maybe, hopefully, people who feel the same might find this song and find comfort in it and, for an inch of a moment, we'd be together; a virtual community beyond tech platforms, across space and time. But I'm no poet.

Doesn’t it make you wonder about your own sexual identity, not to mention your sanity, that the two women you love are, respectively, a virtual woman existing only in the transient ansible connections between computers and a woman whose soul is in fact that of a man who is the husband of your mother?

Love blossoms virtually anytime two or more people—even strangers—connect over a shared positive emotion, be it mild or strong.

The word polymath, derived from the Greek words meaning “to know much” or “very knowing,” has come to mean in common parlance a person of encyclopedic learning. Polymaths are not to be confused with dilettantes, who take up new subjects for amusement or pleasure. Polymaths master their activities to a significant degree and perceive the fundamental connections between them. The greatest polymaths of all, like the “Renaissance men” Leonardo da Vinci, Vesalius, and Michelangelo, seem capable of encompassing all that is known. Of course, no one has ever had truly encyclopedic knowledge, and that is not what we are calling for here. But it has long been observed by psychologists that people who are innovative tend to participate in a wider range of activities and develop a higher degree of skill in those activities than other people. Certainly that has been the case for virtually every artist, scientist, inventor, and humanist discussed in these pages, nearly all of whom can be called polymaths.

They use virtual reality of every day devices and things through hacking them and invisibly connecting them to your body and brain to create fake interactions between you and unknown people for deceit purposes.

Managing when you are located far from your boss presents a different set of challenges. The risk is greater of falling out of step without realizing it. This puts the onus on you to exert even more discipline over communication, scheduling calls and meetings to be sure you stay aligned. It also is even more critical to establish clear and comprehensive metrics so that your boss gets a reasonable picture of what is going on and you can more effectively manage by exception. If it is humanly possible, you should plan to have one or more in-person meetings with your boss early on. It is essential to make face-to-face connections early on to begin to establish a basis of confidence and trust (the same is true if you’re leading a virtual team). So if this means you need to fight for the resources and fly halfway around the world, you should do it.

Snatch. The kettlebell snatch is a total-body exercise with special emphasis on the entire posterior chain. It simultaneously develops strength, explosiveness, structural integrity, cardiorespiratory capacity, and virtually every attribute on the athletic continuum. There are six stages to the snatch: Inertia swing Acceleration pull with hip and trapezius Hand insertion deep into the handle Overhead lockout Direction change into the drop Grip change into the backswing To perform this exercise, with the kettlebell on the floor in front of you, load your hips and grip the kettlebell with your fingers as you would for the swing (see figure 7.21a). Swing the kettlebell back between your legs as you begin to stand, further loading the hips (see figure 7.21b). As with the swing and clean, various thumb positions can be used in the downswing and upswing portion of the snatch. The most common is to rotate the thumb back at the end of the downswing and transition to a 45-degree angle (thumb up) at the beginning of the acceleration pull. Keep your arm connected to your body and extend your knees and hips, allowing the inertia of the kettlebell to pull your arm forward (figure 7.21c). Just as the arm begins to separate from the body, accelerate the kettlebell vertically as fast as you can by rapidly pulling with the hip, followed by a shrug of the trapezius. If you are snatching with your right hand, push forcefully with your left leg, pull back your right hip, and shrug with your right trapezius (see figure 7.21d). As the kettlebell is accelerating upward, release your fingers and insert your palm deeply into the handle (see figure 7.21e). Allow the momentum to carry the kettlebell all the way to the top and lock out your arm in the fully extended elbow position (see figure 7.21f). This overhead lockout position is identical to the overhead position in the push or push press (thumb facing back, no or minimal rotation). To drop the kettlebell back down, first shift your weight to the opposite foot (if snatching with the right hand, shift to the left foot) and lean your upper body back (see figure 7.21g). Keep your hips and torso extended maximally and let your triceps connect to your torso. Finish the downswing by changing grips and pulling your hand back to catch the handle with your fingers (see figure 7.21h), and tighten the fingers as you follow the kettlebell between your legs into the backswing (see figure 7.21i). Use the rhythmic motion to continue the snatch for the desired repetitions.

the duke acted as an unofficial “door opener” for financier David Rowland and his secretive bank for the super-rich in Luxembourg, Banque Havilland S.A. Thanks to Andrew’s royal connections and envoy role, he was able to pitch the bank’s services to potential clients from the ranks of the high-net-worth elite. Rowland even brought Andrew on an official visit to China. In return he had access to a Bombardier Global Express jet and a virtually limitless credit card—Rowland even paid off a £1.5 million loan Andrew owed to his bank.

Online privacy is not a concession; it's a foundational pillar of a society that values individual liberties. As we immerse ourselves in the digital age, the protection of personal information becomes synonymous with upholding the principles of democracy. It's a call to embrace a virtual world where individuals can share, explore, and connect without sacrificing the sanctity of their privacy.

Every Human has two brains, one which is physical and the other is virtual connected to the other Lokas or vast network.

Don’t try to help, and don’t be surprised at anything that happens.” Now, what does he mean by that? Curnow asked himself, while preparing to be as unsurprised as possible. Everything happened in about five seconds. Brailovsky triggered his broomstick, so that it telescoped out to its full length of four meters and made contact with the approaching ship. The broomstick started to collapse, its internal spring absorbing Brailovsky’s considerable momentum; but it did not, as Curnow had fully expected, bring him to rest beside the antenna mount. It immediately expanded again, reversing the Russian’s velocity so that he was, in effect, reflected away from Discovery just as rapidly as he had approached. He flashed past Curnow, heading out into space again, only a few centimeters away. The startled American just had time to glimpse a large grin before Brailovsky shot past him. A second later, there was a jerk on the line connecting them, and a quick surge of deceleration as they shared momentum. Their opposing velocities had been neatly canceled; they were virtually at rest with respect to Discovery. Curnow had merely to reach out to the nearest handhold, and drag them both in.

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The constant connection to commitments, obligations, and looming deadlines via virtual offices and smartphones keeps us preoccupied with urgency. Think about it: how often do you receive a call on your mobile phone regarding one of your long-term goals? How often do you receive a text that reminds you to appreciate your spouse or invest more time with your kids? Very rarely. Those tools of convenience are designed to help you react quickly to the immediate demands of the day, not to take action on your most important values.

Without removing any existing limbs or digits, we created virtual fingers and limbs in synthetic spaces using pssi to connect them to neurons in the motor cortex. It was like having a dozen extra hands to manage controls that were directly wired into our brains like a part of our bodies.