World Is Changing Rapidly Quotes

Your principle should be to see everything and say nothing. The world changes so rapidly that if you want to get on you cannot afford to align yourself with any person or point of view.

The world is changing at such a rapid rate that it’s turning us all into amateurs.

These plants know that when your world is changing rapidly, it is important to have identified the one thing that you can always count upon.

In today’s rapidly changing world, the people who are not taking risk are the risk takers.

As we accept what is, our minds are relaxed and composed while the world changes rapidly around us. Do

Harnessing the value of speculation and creativity, science fiction helps both individuals and organizations become and remain relevant in the face of our rapidly changing world.

Real winners in a rapidly changing world will be those who are open to alternatives and able to respect and value those who are different.

Today, when routine cognitive tasks are digitized and automated, and multiple lifetimes worth of information are accessible at our fingertips (much of which rapidly becomes obsolete), the focus of education must shift.

• As society rapidly changes, individuals will have to be able to function comfortably in a world that is always in flux. Knowledge will continue to increase at a dizzying rate. This means that a content-based curriculum, with a set body of information to be imparted to students, is entirely inappropriate as a means of preparing children for their adult roles.

Like chess masters and firefighters, premodern villagers relied on things being the same tomorrow as they were yesterday. They were extremely well prepared for what they had experienced before, and extremely poorly equipped for everything else. Their very thinking was highly specialized in a manner that the modern world has been telling us is increasingly obsolete. They were perfectly capable of learning from experience, but failed at learning without experience. And that is what a rapidly changing, wicked world demands—conceptual reasoning skills that can connect new ideas and work across contexts. Faced with any problem they had not directly experienced before, the remote villagers were completely lost. That is not an option for us. The more constrained and repetitive a challenge, the more likely it will be automated, while great rewards will accrue to those who can take conceptual knowledge from one problem or domain and apply it in an entirely new one.

The world is changing rapidly, and everyone changes along with the world. Discoveries is now becoming rampant; intellectually, technologically,etc, each having its advantage and disadvantage.

I didn't know his age or how he liked his tea, I was wearing a terrible coat and I was drunk as a stoat - but this moment felt like it. The one I'd been waiting patiently for since I was a little girl. I'd worked so hard, for so long, at being ok with being single, but all of the things I'd told myself about independence were disappearing rapidly into the cold night. Right now, he felt like the only person who mattered in the whole world.

This Voyager spacecraft was constructed by the United States of America. We are a community of 240 million human beings among the more than 4 billion who inhabit the planet Earth. We human beings are still divided into nation states, but these states are rapidly becoming a single global civilization. We cast this message into the cosmos. It is likely to survive a billion years into our future, when our civilization is profoundly altered and the surface of the Earth may be vastly changed. Of the 200 billion stars in the Milky Way galaxy, some--perhaps many--may have inhabited planets and spacefaring civilizations. If one such civilization intercepts Voyager and can understand these recorded contents, here is our message: This is a present from a small distant world, a token of our sounds, our science, our images, our music, our thoughts, and our feelings. We are attempting to survive our time so we may live into yours. We hope someday, having solved the problems we face, to join a community of galactic civilizations. This record represents our hope and our determination, and our good will in a vast and awesome universe

The world is changing at such a rapid rate that it’s turning us all into amateurs. Even for professionals, the best way to flourish is to retain an amateur’s spirit and embrace uncertainty and the unknown.

There on the hot white roof of humanity's last outpost, we look out over our rapidly, hopelessly, irretrievably changing world, and we sing: Nothing's gonna change my world. Nothing's gonna change my world.

Don’t write with a pen. Ink tends to give the impression the words shouldn’t be changed. Write with what gives you the most sensual satisfaction. Write in a hard-covered notebook with green lined pages. Green is easy on the eyes. Blank white pages seems to challenge you to create the world before you start writing. It may be true that you, the modern poet, must make the world as you go, but why be reminded of it before you even have one word on the page? Don’t erase. Cross out rapidly and violently, never with slow consideration if you can help it. Start, as some smarty once said, in the middle of things. Play with syntax. Never want to say anything so strongly that you have to give up the option of finding something better – if you have to say it, you will. Read your poem aloud many times. If you don’t enjoy it every time, something may be wrong. If you ask a question, don’t answer it, or answer a question not asked, or defer. (If you can answer the question, to ask it is to waste time). Maximum sentence length: seventeen words. Minimum: One. Don’t be afraid to take emotional possession of words. If you don’t love a few words enough to own them, you will have to be very clever to write a good poem.

As I discussed in the previous chapter, attachment researchers have shown that our earliest caregivers don't only feed us, dress us, and comfort us when we are upset; they shape the way our rapidly growing brain perceives reality. Our interactions with our caregivers convey what is safe and what is dangerous: whom we can count on and who will let us down; what we need to do to get our needs met. This information is embodied in the warp and woof of our brain circuitry and forms the template of how we think of ourselves and the world around us. These inner maps are remarkably stable across time. This doesn‘t mean, however, that our maps can‘t be modified by experience. A deep love relationship, particularly during adolescence, when the brain once again goes through a period of exponential change, truly can transform us. So can the birth of a child, as our babies often teach us how to love. Adults who were abused or neglected as children can still learn the beauty of intimacy and mutual trust or have a deep spiritual experience that opens them to a larger universe. In contrast, previously uncontaminated childhood maps can become so distorted by an adult rape or assault that all roads are rerouted into terror or despair. These responses are not reasonable and therefore cannot be changed simply by reframing irrational beliefs.

people have lots of ideas about what “we” should do … but “we” doesn’t do it

The changes of a fevered room are slow and fluctuating; but the changes of the fevered world are rapid and irrevocable.

I think all you can say,” Saltzman said, “is that when there are severe, rapid changes in the carbon cycle, it doesn’t end well.

There is a great loneliness of spirit today. We’re trying to live, we’re trying to cope in the face of what seems to be overwhelming evidence that who we are doesn’t matter, that there is no real hope for enough change, that the environment and human experience is deteriorating so rapidly and increasingly and massively. This is the context, psychically and spiritually, in which we are working today. This is how our lives are reflected to us. Meanwhile, we’re yearning for connection with each other, with ourselves, with the powers of nature, the possibilities of being alive. When that tension arises, we feel pain, we feel anguish at the very root of ourselves, and then we cover that over, that grief, that horror, with all kinds of distraction – with consumerism, with addictions, with anything that we can use to disconnect and to go away. We’ve been opening ourselves to the grief, to the knowing of what’s taking place, the loss of species, the destruction of the natural world, the unimaginable levels of social injustice and economic injustice that deprive so many human beings of basic opportunities. And as we open to the pain of that, there’s a possibility of embracing that pain and that grief in a way that it becomes a strength, a power to respond. There is the possibility that the energy that has been bound in the repression of it can now flow through us and energize us, make us clearer, more alive, more passionate, committed, courageous, determined people.

Extremism, he says, is the universal tuberculosis of modern society: a world infection of resentment and hatred generated by rapid change and the breakdown of old values. In the stabler nations the tubercles are sealed off in scar tissue, and these are the harmless lunatic movements. In times of social disorder, depression, war, or revolution, the germs can break forth and infect the nation. This has happened in Germany. It could happen anywhere, even in the United States.

Holacracy includes the following elements: • a constitution, which sets out the “rules of the game” and redistributes authority • a new way to structure an organization and define people’s roles and spheres of authority within it • a unique decision-making process for updating those roles and authorities • a meeting process for keeping teams in sync and getting work done together

Imagine a peaceful river running through the countryside. That’s your river of well-being. Whenever you’re in the water, peacefully floating along in your canoe, you feel like you’re generally in a good relationship with the world around you. You have a clear understanding of yourself, other people, and your life. You can be flexible and adjust when situations change. You’re stable and at peace. Sometimes, though, as you float along, you veer too close to one of the river’s two banks. This causes different problems, depending on which bank you approach. One bank represents chaos, where you feel out of control. Instead of floating in the peaceful river, you are caught up in the pull of tumultuous rapids, and confusion and turmoil rule the day. You need to move away from the bank of chaos and get back into the gentle flow of the river. But don’t go too far, because the other bank presents its own dangers. It’s the bank of rigidity, which is the opposite of chaos. As opposed to being out of control, rigidity is when you are imposing control on everything and everyone around you. You become completely unwilling to adapt, compromise, or negotiate. Near the bank of rigidity, the water smells stagnant, and reeds and tree branches prevent your canoe from flowing in the river of well-being. So one extreme is chaos, where there’s a total lack of control. The other extreme is rigidity, where there’s too much control, leading to a lack of flexibility and adaptability. We all move back and forth between these two banks as we go through our days—especially as we’re trying to survive parenting. When we’re closest to the banks of chaos or rigidity, we’re farthest from mental and emotional health. The longer we can avoid either bank, the more time we spend enjoying the river of well-being. Much of our lives as adults can be seen as moving along these paths—sometimes in the harmony of the flow of well-being, but sometimes in chaos, in rigidity, or zigzagging back and forth between the two. Harmony emerges from integration. Chaos and rigidity arise when integration is blocked.

Humans are a force of nature—we are, in some senses, THE force of nature—and we influence animals whether we intend to or not. So the real question, going forward, is not WHETHER we should shape animals’ bodies and lives, but HOW we should do so—with what tools, under what circumstances, and to what end… Unless we plan to move all humanity to Mars and leave Earth to rewild itself, we may need to help our furry and feathered friends survive in a world that has us in it. As Kraemer puts it: ‘I’m of the persuasion that we are changing the habitat of wildlife so rapidly that we may have to help those species evolve.

If I had to summarize the entirety of an enlightened person’s life in a few words, it would be complete acceptance of what is. As we accept what is, our minds are relaxed and composed while the world changes rapidly around us.

Consensus didn’t accomplish that. In fact, all it resulted in was long painful meetings where we would try to force everyone to see things the same way. That isn’t helpful or healthy, and it only gets worse as an organization grows.

For those of us who remember dial telephones and manual typewriters, today’s technology is more than merely amazing. Also evolving at a rapid rate has been the moral compass of society. Behaviors which once were considered inappropriate and immoral are now not only tolerated but also viewed by ever so many as acceptable…Although the world has changed, the laws of God remain constant. They have not changed; they will not change. The Ten Commandments are just that—commandments. They are not suggestions. They are every bit as requisite today as they were when God gave them to the children of Israel.

For time is the essential ingredient; but in the modern world there is no time. The rapidity of change and the speed with which new situations are created follow the impetuous and heedless pace of man rather than the deliberate pace of nature.

In a world of rapid change, we each need to garner as much useful information as possible, sort through it in a way that meets our unique circumstances, calibrate it with what we already know, and re-circulate it with others who share our goals.

B.F. Skinner, the world-famous psychologist, proved through his experiments that an animal rewarded for good behaviour will learn much more rapidly and retain what it learns far more effectively than an animal punished for bad behaviour. Later studies have shown that the same applies to humans. By criticising, we do not make lasting changes and often incur resentment.

Those who see errors as opportunities to learn and try again are the people who will most quickly find new solutions. (This is how our children become resilient.) Those who freeze and panic when they make mistakes will find it much harder to adapt.

Your principle should be to see everything and say nothing. The world changes so rapidly that if you want to get on you cannot afford to align yourself with any person or point of view. Even if you feel strongly about something, learn to keep silent.

Today’s rapidly changing world, marked by increased speed and dense interdependencies, means that organizations everywhere are now facing dizzying challenges, from global terrorism to health epidemics to supply chain disruption to game-changing technologies. These issues can be solved only by creating sustained organizational adaptability through the establishment of a team of teams.

as Hume expressed it. The mind is 'a kind of theater, where several perceptions successively make their appearance; pass, re-pass, slide away, and mingle in an infinite variety of postures and situations.' Hume pointed out that we have no underlying 'personal identity' beneath or behind these perceptions and feelings which come and go. It is just like the images on a movie screen. They change so rapidly we do not register that the film is made up of single pictures. In reality the pictures are not connected. The film is a collection of instants

To leave the distracted masses to join the focused few, I’m arguing, is a transformative experience. The deep life, of course, is not for everybody. It requires hard work and drastic changes to your habits. For many, there’s a comfort in the artificial busyness of rapid e-mail messaging and social media posturing, while the deep life demands that you leave much of that behind. There’s also an uneasiness that surrounds any effort to produce the best things you’re capable of producing, as this forces you to confront the possibility that your best is not (yet) that good. It’s safer to comment on our culture than to step into the Rooseveltian ring and attempt to wrestle it into something better.

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

In art, as in biology, there is a phenomenon that can be described as mutation, in which appearances radically change at a tempo much more rapid than that at which they normally proceed. As in the case of biology, we have no means to determine the process by which this radical change occurs. Yet we do know that it is a reaction to a form of congestion. It is a desperate change due to the arrival at a point where the corollaries to a situation are exhausted, when the stimulus to additional growth is sluggish and a rapid rejuvenation is needed so that art, through disuse, does not atrophy in much the same way as an unused human organ. Here art must attain a new start if it is to survive. Then, assiduously, it renews its traditions by marriage with alien traditions, by the reexamination of its own processes, and by those means reestablishes contact again with its own roots. It is in this way that new plastic worlds are born. For art, like a race, cannot inbreed very long without losing its incentives to continue; it needs the rejuvenation of new experiences and new blood. These mutations, it must be clear, however, do not constitute a change in properties, or mean that art has discarded its past. On the contrary, mutation involves a more conscious evaluation of art’s inheritance and the redirection of that inheritance into channels where it can be continued with greater force.

once, someone told me that the music had been created by God and that rapid movement was necessary for people to get in touch with themselves. For years, i felt that this was true, and now I 'm being forced to do the most difficult thing in the world - slow down. Why is patience so important?" "Because it makes us pay attention." "Isn't the soul more important?" "of course it is, but if your soul could communicate with your brain, you would be able to change even more things

War always changes. Our enemies learn and adapt, and we must do the same or lose. But today, war is changing faster and on a larger scale than at any time in the last 350 years. Not only are we facing rapid change in how war is fought, we are facing radical changes in who fights and what they are fighting for. All over the world, state militaries find themselves fighting non-state opponents. This kind of war, which we call Fourth Generation war, or 4GW, is a very difficult challenge.

Very few, even among those who have taken the keenest interest in the progress of the revolution in natural knowledge set afoot by the publication of the 'Origin of Species'; and who have watched, not without astonishment, the rapid and complete change which has been effected both inside and outside the boundaries of the scientific world in the attitude of men's minds towards the doctrines which are expounded in that great work, can have been prepared for the extraordinary manifestation of affectionate regard for the man, and of profound reverence for the philosopher, which followed the announcement, on Thursday last, of the death of Mr Darwin.

The winning candidate, now the president elect, calls for rapid increase in use of fossil fuels, including coal; dismantling of regulations; rejection of help to developing countries that are seeking to move to sustainable energy; and in general, racing to the cliff as fast as possible. Trump has already taken steps to dismantle the Environmental Protection Agency (EPA) by placing in charge of the EPA transition a notorious (and proud) climate change denier, Myron Ebell. Trump's top adviser on energy, billionaire oil executive Harold Hamm, announced his expectations, which were predictable: dismantling regulations, tax cuts for the industry (and the wealthy and corporate sector generally), more fossil fuel production, lifting Obama's temporary block on the Dakota Access pipeline. The market reacted quickly. Shares in energy corporations boomed, including the world's largest coal miner, Peabody Energy, which had filed for bankruptcy, but after Trump's victory, registered a 50 percent gain.

Today we have something that works in the same way, but for everyday people: the Internet, which encourages public thinking and resolves multiples on a much larger scale and at a pace more dementedly rapid. It’s now the world’s most powerful engine for putting heads together. Failed networks kill ideas, but successful ones trigger them.

Could the “killing” of Michael have been a nativistic story that a few men had promulgated to increase their status and power in a rapidly changing world?

Sometimes the conflicts we have in organizational life are actually clashes of the roles involved, but we mistake them for clashes between the people filling those roles.

if our children are to thrive in a world that is rapidly evolving and full of uncertainty, they need less structure and more play.

Learning in an interactive setting as opposed to a passive one is conducive to the mix of soft and academic skills we're looking to develop in our kids.

The late twentieth century has witnessed a remarkable growth in scientific interest in the subject of extinction. It is hardly a new subject—Baron Georges Cuvier had first demonstrated that species became extinct back in 1786, not long after the American Revolution. Thus the fact of extinction had been accepted by scientists for nearly three-quarters of a century before Darwin put forth his theory of evolution. And after Darwin, the many controversies that swirled around his theory did not often concern issues of extinction. On the contrary, extinction was generally considered as unremarkable as a car running out of gas. Extinction was simply proof of failure to adapt. How species adapted was intensely studied and fiercely debated. But the fact that some species failed was hardly given a second thought. What was there to say about it? However, beginning in the 1970s, two developments began to focus attention on extinction in a new way. The first was the recognition that human beings were now very numerous, and were altering the planet at a very rapid rate—eliminating traditional habitats, clearing the rain forest, polluting air and water, perhaps even changing global climate. In the process, many animal species were becoming extinct. Some scientists cried out in alarm; others were quietly uneasy. How fragile was the earth’s ecosystem? Was the human species engaged in behavior that would eventually lead to its own extinction?

Polarization (and Trumpism) is in itself a kind of political crisis. But all of this would be fine in the long run, if the stakes weren’t so high and the time frames so narrow. As a world-system, we really don’t have the time for Trumpism and the like. Global warming and the rapid changes pertaining to the internet age won’t wait. We are entering a time of unprecedented transformation and we are in dire need of politics that are progressive—in the sense that they anticipate and productively respond to the upcoming multidimensional crisis—revolution.

When I look at all the forces aligned to roll back and block democratic change--the concentration of wealth, the structures of minority rule, the market imperative of endless growth, the seemingly irrepressible appeal of racism, and the rapidity of climate change--I feel my will weaken. Given the magnitude of the task at hand, how can people like me possibly make a dent? The established order is so big and powerful, and a single individual so vulnerable and small. But when I engage my intellect, something approaching optimism is possible. The past is proof that it can be done,

When The Matrix debuted in 1999, it was a huge box-office success. It was also well received by critics, most of whom focused on one of two qualities—the technological (it mainstreamed the digital technique of three-dimensional “bullet time,” where the on-screen action would freeze while the camera continued to revolve around the participants) or the philosophical (it served as a trippy entry point for the notion that we already live in a simulated world, directly quoting philosopher Jean Baudrillard’s 1981 reality-rejecting book Simulacra and Simulation). If you talk about The Matrix right now, these are still the two things you likely discuss. But what will still be interesting about this film once the technology becomes ancient and the philosophy becomes standard? I suspect it might be this: The Matrix was written and directed by “the Wachowski siblings.” In 1999, this designation meant two brothers; as I write today, it means two sisters. In the years following the release of The Matrix, the older Wachowski (Larry, now Lana) completed her transition from male to female. The younger Wachowski (Andy, now Lilly) publicly announced her transition in the spring of 2016. These events occurred during a period when the social view of transgender issues radically evolved, more rapidly than any other component of modern society. In 1999, it was almost impossible to find any example of a trans person within any realm of popular culture; by 2014, a TV series devoted exclusively to the notion won the Golden Globe for Best Television Series. In the fifteen-year window from 1999 to 2014, no aspect of interpersonal civilization changed more, to the point where Caitlyn (formerly Bruce) Jenner attracted more Twitter followers than the president (and the importance of this shift will amplify as the decades pass—soon, the notion of a transgender US president will not seem remotely implausible). So think how this might alter the memory of The Matrix: In some protracted reality, film historians will reinvestigate an extremely commercial action movie made by people who (unbeknownst to the audience) would eventually transition from male to female. Suddenly, the symbolic meaning of a universe with two worlds—one false and constructed, the other genuine and hidden—takes on an entirely new meaning. The idea of a character choosing between swallowing a blue pill that allows him to remain a false placeholder and a red pill that forces him to confront who he truly is becomes a much different metaphor. Considered from this speculative vantage point, The Matrix may seem like a breakthrough of a far different kind. It would feel more reflective than entertaining, which is precisely why certain things get remembered while certain others get lost.

No two generations in history have experienced such a highlighted cognitive dissonance, because never has change occurred at so rapid a pace. Look at the rate of penetration—the amount of time it takes for a new technology to be adopted by fifty million people. Radio took thirty-eight years to reach that mark; the telephone took twenty years; and television took thirteen. More recently, the World Wide Web took four years, Facebook took 3.6, Twitter took three, and the iPad took only two. Google Plus, which nobody even finds useful, took only eighty-eight days to be adopted by fifty million.

How will I meet the young woman who is struggling to find her sense of self, or the elder who is befuddled by the rapidly changing technology that exists in the modern world? How do I meet the man with political views that oppose mine, or the person with ideological views that create and promote division? Could I show up in those moments with self-love and compassion? Compassion can be hard to find when we feel that we’ve been wronged or when we see harmful and destructive actions playing out before us. Would I become more loving and compassionate if I truly believed that I was the imagined other?

Not being able to see this, culture-based explanations for economic development have usually been little more than ex post facto justifications based on a 20/20 hindsight vision. So, in the early days of capitalism, when most economically successful countries happened to be Protestant Christian, many people argued that Protestantism was uniquely suited to economic development. When Catholic France, Italy, Austria and southern Germany developed rapidly, particularly after the Second World War, Christianity, rather than Protestantism, became the magic culture. Until Japan became rich, many people thought East Asia had not developed because of Confucianism. But when Japan succeeded, this thesis was revised to say that Japan was developing so fast because its unique form of Confucianism emphasized co-operation over individual edification, which the Chinese and Korean versions allegedly valued more highly. And then Hong Kong, Singapore, Taiwan and Korea also started doing well, so this judgement about the different varieties of Confucianism was forgotten. Indeed, Confucianism as a whole suddenly became the best culture for development because it emphasized hard work, saving, education and submission to authority. Today, when we see Muslim Malaysia and Indonesia, Buddhist Thailand and even Hindu India doing well economically, we can soon expect to encounter new theories that will trumpet how uniquely all these cultures are suited for economic development (and how their authors have known about it all along).

We no longer live in a mass-media world with a few centralized choke points with just a few editors in charge, operated by commercial entities and governments. There is a new, radically different mode of information and attention flow: the chaotic world of the digitally networked public sphere (or spheres) where ordinary citizens or activists can generate ideas, document and spread news of events, and respond to mass media. This new sphere, too, has choke points and centralization, but different ones than the past. The networked public sphere has emerged so forcefully and so rapidly that it is easy to forget how new it is. Facebook was started in 2004 and Twitter in 2006. The first iPhone, ushering in the era of the smart, networked phone, was introduced in 2007. The wide extent of digital connectivity might blind us to the power of this transformation. It should not. These dynamics are significant social mechanisms, especially for social movements, since they change the operation of a key resource: attention… Attention is oxygen for movements. Without it, they cannot catch fire.

People suck at following advice. Even the most effective people in the world are terrible at it. There are two reasons: 1. Most people have an insufficient reason for action. The pain isn’t painful enough. It’s a nice-to-have, not a must-have. There has been no “Harajuku Moment.” 2. There are no reminders. No consistent tracking = no awareness = no behavioral change. Consistent tracking, even if you have no knowledge of fat-loss or exercise, will often beat advice from world-class trainers.

Modern civilization seems to be incapable of producing people endowed with imagination, intelligence, and courage. In practically every country there is a decrease in the intellectual and moral caliber of those who carry the responsibility of public affairs. The financial, industrial, and commercial organizations have reached a gigantic size. They are influenced not only by the conditions of the country where they are established, but also by the state of the neighboring countries and of the entire world. In all nations, economic and social conditions undergo extremely rapid changes. Nearly everywhere the existing form of government is again under discussion. The great democracies find themselves face to face with formidable problems--problems concerning their very existence and demanding an immediate solution. And we realize that, despite the immense hopes which humanity has placed in modern civilization, such a civilization has failed in developing men of sufficient intelligence and audacity to guide it along the dangerous road on which it is stumbling. Human beings have not grown so rapidly as the institutions sprung from their brains. It is chiefly the intellectual and moral deficiencies of the political leaders, and their ignorance, which endanger modern nations.

Once I had been diagnosed with a terminal illness, I began to view the world through two perspectives; I was starting to see death as both doctor and patient. As a doctor, I knew not to declare “Cancer is a battle I’m going to win!” or ask “Why me?” (Answer: Why not me?) I knew a lot about medical care, complications, and treatment algorithms. I quickly learned from my oncologist and my own study that stage IV lung cancer today was a disease whose story might be changing, like AIDS in the late 1980s: still a rapidly fatal illness but with emerging therapies that were, for the first time, providing years of life. While being trained as a physician and scientist had helped me process the data and accept the limits of what that data could reveal about my prognosis, it didn’t help me as a patient. It didn’t tell Lucy and me whether we should go ahead and have a child, or what it meant to nurture a new life while mine faded. Nor did it tell me whether to fight for my career, to reclaim the ambitions I had single-mindedly pursued for so long, but without the surety of the time to complete them. Like my own patients, I had to face my mortality and try to understand what made my life worth living—and I needed Emma’s help to do so. Torn between being a doctor and being a patient, delving into medical science and turning back to literature for answers, I struggled, while facing my own death, to rebuild my old life—or perhaps find a new one. —

I went into the new year loving myself in different ways, in a different possibility. It was then that I understood things I hadn’t. It was then that I understood people I hadn’t. We work in ways where sometimes we don’t align because our intersections lead us elsewhere. We find ourselves in rapids which lead to lightning, in beds that leave us homesick. We lust after the impetuous, in hopelessness, and sometimes in the reactive. We like things and people who are bad for us and that’s fine. It’s fine because it’s life. It happens. They exist. We exist. We all exist together in this world where nothing seems to make sense. Where everything is nothing but imaginary because it’s what we imagine it to be. Reality exists and it’s there, but life is what you make it. Your actions ask for it. How you exist is how you exist. We take every new year and give it a theme because we’re scared of how it could be. You change in the moment, not by years. You be to become and becoming is something which frightens people. Lead by example instead of letting the example lead you. Take this new year and find yourself in people who question it because questioning is how you gain from it.

Because complex animals can evolve their behavior rapidly. Changes can occur very quickly. Human beings are transforming the planet, and nobody knows whether it’s a dangerous development or not. So these behavioral processes can happen faster than we usually think evolution occurs. In ten thousand years human beings have gone from hunting to farming to cities to cyberspace. Behavior is screaming forward, and it might be nonadaptive. Nobody knows. Although personally, I think cyberspace means the end of our species.” “Yes? Why is that?” “Because it means the end of innovation,” Malcolm said. “This idea that the whole world is wired together is mass death. Every biologist knows that small groups in isolation evolve fastest. You put a thousand birds on an ocean island and they’ll evolve very fast. You put ten thousand on a big continent, and their evolution slows down. Now, for our own species, evolution occurs mostly through our behavior. We innovate new behavior to adapt. And everybody on earth knows that innovation only occurs in small groups. Put three people on a committee and they may get something done. Ten people, and it gets harder. Thirty people, and nothing happens. Thirty million, it becomes impossible. That’s the effect of mass media—it keeps anything from happening. Mass media swamps diversity. It makes every place the same. Bangkok or Tokyo or London: there’s a McDonald’s on one corner, a Benetton on another, a Gap across the street. Regional differences vanish. All differences vanish. In a mass-media world, there’s less of everything except the top ten books, records, movies, ideas. People worry about losing species diversity in the rain forest. But what about intellectual diversity—our most necessary resource? That’s disappearing faster than trees. But we haven’t figured that out, so now we’re planning to put five billion people together in cyberspace. And it’ll freeze the entire species. Everything will stop dead in its tracks. Everyone will think the same thing at the same time. Global uniformity. Oh, that hurts. Are you done?” “Almost,” Harding said. “Hang on.” “And believe me, it’ll be fast. If you map complex systems on a fitness landscape, you find the behavior can move so fast that fitness can drop precipitously. It doesn’t require asteroids or diseases or anything else. It’s just behavior that suddenly emerges, and turns out to be fatal to the creatures that do it. My idea was that dinosaurs—being complex creatures—might have undergone some of these behavioral changes. And that led to their extinction.

Capitalism did not defeat communism because capitalism was more ethical, because individual liberties are sacred or because God was angry with the heathen communists. Rather, capitalism won the Cold War because distributed data processing works better than centralised data processing, at least in periods of accelerating technological changes. The central committee of the Communist Party just could not deal with the rapidly changing world of the late twentieth century. When all data is accumulated in one secret bunker, and all important decisions are taken by a group of elderly apparatchiks, you can produce nuclear bombs by the cartload, but you won’t get an Apple or a Wikipedia.

Those same three factors applied to human beings. Like bees, our ancestors were (1) territorial creatures with a fondness for defensible nests (such as caves) who (2) gave birth to needy offspring that required enormous amounts of care, which had to be given while (3) the group was under threat from neighboring groups. For hundreds of thousands of years, therefore, conditions were in place that pulled for the evolution of ultrasociality, and as a result, we are the only ultrasocial primate. The human lineage may have started off acting very much like chimps,48 but by the time our ancestors started walking out of Africa, they had become at least a little bit like bees. And much later, when some groups began planting crops and orchards, and then building granaries, storage sheds, fenced pastures, and permanent homes, they had an even steadier food supply that had to be defended even more vigorously. Like bees, humans began building ever more elaborate nests, and in just a few thousand years, a new kind of vehicle appeared on Earth—the city-state, able to raise walls and armies.49 City-states and, later, empires spread rapidly across Eurasia, North Africa, and Mesoamerica, changing many of the Earth’s ecosystems and allowing the total tonnage of human beings to shoot up from insignificance at the start of the Holocene (around twelve thousand years ago) to world domination today.50 As the colonial insects did to the other insects, we have pushed all other mammals to the margins, to extinction, or to servitude. The analogy to bees is not shallow or loose. Despite their many differences, human civilizations and beehives are both products of major transitions in evolutionary history. They are motorboats.

The principal reason for this limited mastery of materials was the energy constraint: for millennia our abilities to extract, process, and transport biomaterials and minerals were limited by the capacities of animate prime movers (human and animal muscles) aided by simple mechanical devices and by only slowly improving capabilities of the three ancient mechanical prime movers: sails, water wheels, and wind mills. Only the conversion of the chemical energy in fossil fuels to the inexpensive and universally deployable kinetic energy of mechanical prime movers (first by external combustion of coal to power steam engines, later by internal combustion of liquids and gases to energize gasoline and Diesel engines and, later still, gas turbines) brought a fundamental change and ushered in the second, rapidly ascending, phase of material consumption, an era further accelerated by generation of electricity and by the rise of commercial chemical syntheses producing an enormous variety of compounds ranging from fertilizers to plastics and drugs.

Parents who have more than one child are very aware that, while we certainly have an impact on our child's development, it has as much to do with them as with us. "I can't believe how different my kids are" should inform us that child development is an uneven process only partly tied to parenting (and no one knows exactly how much that "partly" is).

What you describe is parasitism, not love. When you require another individual for your survival, you are a parasite on that individual. There is no choice, no freedom involved in your relationship. It is a matter of necessity rather than love. Love is the free exercise of choice. Two people love each other only when they are quite capable of living without each other but choose to live with each other. We all-each and every one of us-even if we try to pretend to others and to ourselves that we don't have dependency needs and feelings, all of us have desires to be babied, to be nurtured without effort on our parts, to be cared for by persons stronger than us who have our interests truly at heart. No matter how strong we are, no matter how caring and responsible and adult, if we look clearly into ourselves we will find the wish to be taken care of for a change. Each one of us, no matter how old and mature, looks for and would like to have in his or her life a satisfying mother figure and father figure. But for most of us these desires or feelings do not rule our lives; they are not the predominant theme of our existence. When they do rule our lives and dictate the quality of our existence, then we have something more than just dependency needs or feelings; we are dependent. Specifically, one whose life is ruled and dictated by dependency needs suffers from a psychiatric disorder to which we ascribe the diagnostic name "passive dependent personality disorder." It is perhaps the most common of all psychiatric disorders. People with this disorder, passive dependent people, are so busy seeking to be loved that they have no energy left to love…..This rapid changeability is characteristic of passive dependent individuals. It is as if it does not matter whom they are dependent upon as long as there is just someone. It does not matter what their identity is as long as there is someone to give it to them. Consequently their relationships, although seemingly dramatic in their intensity, are actually extremely shallow. Because of the strength of their sense of inner emptiness and the hunger to fill it, passive dependent people will brook no delay in gratifying their need for others. If being loved is your goal, you will fail to achieve it. The only way to be assured of being loved is to be a person worthy of love, and you cannot be a person worthy of love when your primary goal in life is to passively be loved. Passive dependency has its genesis in lack of love. The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents' failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deep seated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of "I don't have enough" and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. In summary, dependency may appear to be love because it is a force that causes people to fiercely attach themselves to one another. But in actuality it is not love; it is a form of antilove. Ultimately it destroys rather than builds relationships, and it destroys rather than builds people.

The best, most all-encompassing way to describe our world is hyper-novel. As we will show throughout the book, humans are extraordinarily well adapted to, and equipped for, change. But the rate of change itself is so rapid now that our brains, bodies, and social systems are perpetually out of sync. For millions of years we lived among friends and extended family, but today many people don’t even know their neighbors’ names. Some of the most fundamental truths—like the fact of two sexes—are increasingly dismissed as lies. The cognitive dissonance spawned by trying to live in a society that is changing faster than we can accommodate is turning us into people who cannot fend for ourselves. Simply put, it’s killing us.

Recent studies have found that our brains keep only a two- to eight-year record of weather extremes. In a world that is rapidly changing, we literally have no frame of reference for how unusual our climate-related experiences are. Climate change is changing who we are, changing our sense of place, and loosening our grasp on reality. It’s no wonder we sometimes feel like we’re losing control.

During World War I, a play would have had short shrift here which showed up General Pershing for a coward; ridiculed the Allies’ cause; brought in Uncle Sam as a blustering bully; glorified the peace party. But when Athens was fighting for her life, Aristophanes did the exact equivalent of all these things many times over and the Athenians, pro-and anti-war alike, flocked to the theatre. The right of a man to say what he pleased was fundamental in Athens. “A slave is he who cannot speak his thought,” said Euripides. Socrates drinking the hemlock in his prison on the charge of introducing new gods and corrupting the youth is but the exception that proves the rule. He was an old man and all his life he had said what he would. Athens had just gone through a bitter time of crushing defeat, of rapid changes of government, of gross mismanagement. It is a reasonable conjecture that he was condemned in one of those sudden panics all nations know, when the people’s fears for their own safety have been worked upon and they turn cruel. Even so, he was condemned by a small majority and his pupil Plato went straight on teaching in his name, never molested but honored and sought after.

It suggests to us that behavior of complex animals can change very rapidly, and not always for the better. It suggests that behavior can cease to be responsive to the environment, and lead to decline and death. It suggests that animals may stop adapting. Is this what happened to the dinosaurs? Is this the true cause of their disappearance? We may never know. But it is no accident that human beings are so interested in dinosaur extinction. The decline of the dinosaurs allowed mammals—including us—to flourish. And that leads us to wonder whether the disappearance of the dinosaurs is going to be repeated, sooner or later, by us as well. Whether at the deepest level the fault lies not in blind fate—in some fiery meteor from the skies—but in our own behavior. At the moment, we have no answer.

behavior is always changing, all the time. Our planet is a dynamic, active environment. Weather is changing. The land is changing. Continents drift. Oceans rise and fall. Mountains thrust up and erode away. All the organisms on the planet are constantly adapting to those changes. The best organisms are the ones that can adapt most rapidly. That’s why it’s hard to see how a catastrophe that produces a large change could cause extinction, since so much change is occurring all the time, anyway.” “In that case,” Thorne said, “what causes extinction?” “Certainly not rapid change alone,” Malcolm said. “The facts tell us that clearly.” “What facts?” “After every major environmental change, a wave of extinctions has usually followed—but not right away. Extinctions only occur thousands, or millions of years later. Take the last glaciation in North America. The glaciers descended, the climate changed severely, but animals didn’t die. Only after the glaciers receded, when you’d think things would go back to normal, did lots of species become extinct. That’s when giraffes and tigers and mammoths vanished on this continent. And that’s the usual pattern. It’s almost as if species are weakened by the major change, but die off later. It’s a well-recognized phenomenon.

It suggests to us that behavior of complex animals can change very rapidly, and not always for the better. It suggests that behavior can cease to be responsive to the environment, and lead to decline and death. It suggests that animals may stop adapting. Is this what happened to the dinosaurs? Is this the true cause of their disappearance? We may never know. But it is no accident that human beings are so interested in dinosaur extinction. The decline of the dinosaurs allowed mammals—including us—to flourish. And that leads us to wonder whether the disappearance of the dinosaurs is going to be repeated, sooner or later, by us as well. Whether at the deepest level the fault lies not in blind fate—in some fiery meteor from the skies—but in our own behavior. At the moment, we have no answer.” And then he smiled. “But I have a few suggestions,” he said.

The worlds within and without the Veil of Color are changing, and changing rapidly, but not at the same rate, not in the same way; and this must produce a peculiar wrenching of the soul, a peculiar sense of doubt and bewilderment. Such a double life, with double thoughts, double duties, and double social classes, must give rise to double words and double ideals, and tempt the mind to pretence or revolt, to hypocrisy or radicalism.

Military security has to rest, ultimately, on economic and polit ical stability. One of the effects of the rapidity of change in the world today is that there can no longer be static stability; there can only be dynamic stability. A nation or society that fails to keep pace with change is in danger of flying apart. It is important that we recognize this, but equally important that in trying to maintain a dynamic stability we remember

Contrary to what one would expect, it is easier for the advanced to imitate the backward than the other way around. The backward and the weak see in imitation an act of submission and a proof of their inadequacy. They must rid themselves of their sense of inferiority, must demonstrate their prowess, before they will open their minds and hearts to all that the world can teach them. Most often in history it was the conquerors who learned willingly from the conquered. The backward, says de Tocqueville, “will go forth in arms to gain knowledge but will not receive it when it comes to them.” Thus the grotesque truculence, posturing, conceit, brazenness, and defiance which usually assail our senses whenever a backward country sets out to modernize itself in a hurry stem partly from the desperate need of the weak for an illusion of strength and superiority if they are to imitate rapidly and easily.

Okay, okay . . . where do you hear it coming from?” “Around here somewhere.” “Always in this spot?” “No. Not always. You are going to think I am even more insane, but I swear it is following me around.” “Maybe it is my new powers. The power to drive you mad.” She wriggled her fingers at him theatrically as if she were casting a curse on him. “You already drive me mad,” he teased, dragging her up against him and nibbling her neck with a playful growling. “Ah hell,” he broke off. “I really am going mad. I cannot believe you cannot hear that. It is like a metronome set to some ridiculously fast speed.” He turned and walked into the living room, looking around at every shelf. “The last person to own this place probably had a thing for music and left it running. Listen. Can you hear that?” “No,” she said thoughtfully, “but I can hear you hearing it if I concentrate on your thoughts. What in the world . . . ?” Gideon turned, then turned again, concentrating on the rapid sound, following it until it led him right up to his wife. “It is you!” he said. “No wonder it is following me around. Are you wearing a watch?” He grabbed her wrist and she rolled her eyes. “A Demon wearing a watch? Now I have heard everything.” Suddenly Gideon went very, very still, the cold wash of chills that flooded through him so strong that she shivered with the overflow of sensation. He abruptly dropped to his knees and framed her hips with his hands. “Oh, Legna,” he whispered, “I am such an idiot. It is a baby. It is our baby. I am hearing it’s heartbeat!” “What?” she asked, her shock so powerful she could barely speak. “I am with child?” “Yes. Yes, sweet, you most certainly are. A little over a month. Legna, you conceived, probably the first time we made love. My beautiful, fertile, gorgeous wife.” Gideon kissed her belly through her dress, stood up, and caught her up against him until she squeaked with the force of his hug. Legna went past shock and entered unbelievable joy. She laughed, not caring how tight he held her, feeling his joy on a thousand different levels. “I never thought I would know this feeling,” he said hoarsely. “Even when we were getting married, I never thought . . . It did not even enter my mind!” Gideon set her down on her feet, putting her at arm’s length as he scanned her thoroughly from head to toe. “I cannot understand why I did not become aware of this sooner. The chemical changes, the hormone levels alone . . .” “Never mind. We know now,” she said, throwing herself back up against him and hugging him tightly. “Come, we have to tell Noah . . . and Hannah! Oh, and Bella! And Jacob, of course. And Elijah. And we should inform Siena—” She was still rattling off names as she teleported them to the King’s castle.

Capitalism did not defeat communism because capitalism was more ethical, because individual liberties are sacred or because God was angry with the heathen communists. Rather, capitalism won the Cold War because distributed data processing works better than centralised data processing, at least in periods of accelerating technological change. The central committee of the Communist Party just could not deal with the rapidly changing world of the late twentieth century.

If we were all on board ship and there was trouble among the stewards, I can just conceive their chief spokesman looking with disfavor on anyone who stole away from the fierce debates in the saloon or pantry to take a breather on deck. For up there, he would taste the salt, he would see the vastness of the water, he would remember that the ship had a whither and a whence. He would remember things like fog, storms, and ice. What had seemed, in the hot, lighted rooms down below to be merely the scene for a political crisis, would appear once more as a tiny egg-shell moving rapidly through an immense darkness over an element in which man cannot live. It would not necessarily change his convictions about the rights and wrongs of the dispute down below, but it would probably show them in a new light. It could hardly fail to remind him that the stewards were taking for granted hopes more momentous than that of a rise in pay, and the passengers forgetting dangers more serious than that of having to cook and serve their own meals. Stories of the sort I am describing are like that visit to the deck. They cool us.

It was the combination of EC2 and S3 - storage and compute, two primitives linked together - that transformed both AWS and the technology world. Startups no longer needed to spend their venture capital on buying servers and hiring specialized engineers to run them. Infrastructure costs were variable instead of fixed, and they could grow in direct proportion to revenues. It freed companies to experiment, to change their business models with a minimum of pain, and to keep up with the rapidly growing audiences of erupting social networks like Facebook and Twitter.

After the Second World War, capitalism underwent an enormous transformation, creating broad new social issues with extraordinary rapidity, issues that went beyond traditional proletarian demands for improved wages, hours, and working conditions: notably, environmental, gender, hierarchical, civic, and democratic issues. Capitalism, in effect, has generalized its threats to humanity, particularly with climatic changes that may alter the very face of the planet, oligarchical institutions of a global scope, and rampant urbanization that radically corrodes the civic life basic to grassroots politics.

•   The loss of a guaranteed economy and thus job prospects; •   The loss of confidence in government, since no one now knows how to cope; •   The loss of understanding between generations, exacerbated by emerging technologies; •   The loss of communication skills in a rapidly changing world; •   The loss of old moralities; •   The loss of US dominance in a world of wars we cannot win; •   The loss of our conviction about exceptionalism that was, we thought, immune to violence; •   The loss of a center that no longer holds; •   The loss of old certitudes; •   The loss of a viable “natural” environment; •   The loss of a world peopled only by “our kind.

Three psychosocial achievements - a sense of self, the belief that we can have an impact on our circumstances, and the ability to regulate our emotions - allow us to handle challenges, setbacks, and disappointments. These attributes are the scaffolding upon which intimacy, meaning, and mental health are built. Ultimately, autonomy - being capable of both healthy separation and healthy connection - signals the successful completion of adolescent tasks. In almost all cultures, adolescence begins with a bold psychological move away from parents and ends with a mature return to the family relationship and an expanded repertoire of friendships and intimate relationships.

Melanie’s tactful and self-effacing person, there rapidly grew up a clique of young and old who represented what was left of the best of Atlanta’s ante-bellum society, all poor in purse, all proud in family, die-hards of the stoutest variety. It was as if Atlanta society, scattered and wrecked by war, depleted by death, bewildered by change, had found in her an unyielding nucleus about which it could re-form. Melanie was young but she had in her all the qualities this embattled remnant prized, poverty and pride in poverty, uncomplaining courage, gaiety, hospitality, kindness and, above all, loyalty to all the old traditions. Melanie refused to change, refused even to admit that there was any reason to change in a changing world.

What I mean — and I ought to know if any one does! — is that while most countries give, others take away. Egypt changes you. No one can live here and remain exactly what he was before.” This puzzled me. It startled, too, again. His manner was so earnest. “And Egypt, you mean, is one of the countries that take away?” I asked. The strange idea unsettled my thoughts a little. “First takes away from you,” he replied, “but in the end takes you away. Some lands enrich you,” he went on, seeing that I listened, “while others impoverish. From India, Greece, Italy, all ancient lands, you return with memories you can use. From Egypt you return with — nothing. Its splendour stupefies; it’s useless. There is a change in your inmost being, an emptiness, an unaccountable yearning, but you find nothing that can fill the lack you’re conscious of. Nothing comes to replace what has gone. You have been drained.’’ I stared; but I nodded a general acquiescence. Of a sensitive, artistic temperament this was certainly true, though by no means the superficial and generally accepted verdict. The majority imagine that Egypt has filled them to the brim. I took his deeper reading of the facts. I was aware of an odd fascination in his idea. “Modern Egypt,” he continued, “is, after all, but a trick of civilisation,” and there was a kind of breathlessness in his measured tone, “but ancient Egypt lies waiting, hiding, underneath. Though dead, she is amazingly alive. And you feel her touching you. She takes from you. She enriches herself. You return from Egypt — less than you were before.” What came over my mind is hard to say. Some touch of visionary imagination burned its flaming path across my mind. I thought of some old Grecian hero speaking of his delicious battle with the gods — battle in which he knew he must be worsted, but yet in which he delighted because at death his spirit would join their glorious company beyond this world. I was aware, that is to say, of resignation as well as resistance in him. He already felt the effortless peace which follows upon long, unequal battling, as of a man who has fought the rapids with a strain beyond his strength, then sinks back and goes with the awful mass of water smoothly and indifferently — over the quiet fall.

As a society we are only now getting close to where Dogen was eight hundred years ago. We are watching all our most basic assumptions about life, the universe, and everything come undone, just like Dogen saw his world fall apart when his parents died. Religions don’t seem to mean much anymore, except maybe to small groups of fanatics. You can hardly get a full-time job, and even if you do, there’s no stability. A college degree means very little. The Internet has leveled things so much that the opinions of the greatest scientists in the world about global climate change are presented as being equal to those of some dude who read part of the Bible and took it literally. The news industry has collapsed so that it’s hard to tell a fake headline from a real one. Money isn’t money anymore; it’s numbers stored in computers. Everything is changing so rapidly that none of us can hope to keep up. All this uncertainty has a lot of us scrambling for something certain to hang on to. But if you think I’m gonna tell you that Dogen provides us with that certainty, think again. He actually gives us something far more useful. Dogen gives us a way to be okay with uncertainty. This isn’t just something Buddhists need; it’s something we all need. We humans can be certainty junkies. We’ll believe in the most ridiculous nonsense to avoid the suffering that comes from not knowing something. It’s like part of our brain is dedicated to compulsive dot-connecting. I think we’re wired to want to be certain. You have to know if that’s a rope or a snake, if the guy with the chains all over his chest is a gangster or a fan of bad seventies movies. Being certain means being safe. The downfall is that we humans think about a lot of stuff that’s not actually real. We crave certainty in areas where there can never be any. That’s when we start in with believing the crazy stuff. Dogen is interesting because he tries to cut right to the heart of this. He gets into what is real and what is not. Probably the main reason he’s so difficult to read is that Dogen is trying to say things that can’t actually be said. So he has to bend language to the point where it almost breaks. He’s often using language itself to show the limitations of language. Even the very first readers of his writings must have found them difficult. Dogen understood both that words always ultimately fail to describe reality and that we human beings must rely on words anyway. So he tried to use words to write about that which is beyond words. This isn’t really a discrepancy. You use words, but you remain aware of their limitations. My teacher used to say, “People like explanations.” We do. They’re comforting. When the explanation is reasonably correct, it’s useful.

Now, let’s imagine that we have been condemned for life to making, year in year out a burdensome and nearly impossible decision to which the world increasingly and inexplicably ascribes a crazy importance. How do we go about it? We look for some simple, rapid, and broadly acceptable criteria that will help us get this pain out of the way. And since, as Borges himself noted, aesthetics are difficult and require a special sensibility and long reflection while political affiliations are easier and quickly grasped, we begin to identify those areas of the world that have grabbed public attention, perhaps because of political turmoil or abuses of human rights; we find those authors who have already won a huge level of respect and possibly major prizes in the literary communities of these countries and who are outspokenly committed to the right side of whatever political divide we’re talking about, and we select them.

At low tide, much of the sea changes to land, and then more than seven hundred islands can be counted. People come here to hide, to find something they can’t find on the mainland, to get religion through solitude. From June till September, nearly every day is perfect, with the 10,778-foot volcano of Mount Baker rising from the tumble of the Cascades to the west, blue herons and bald eagles crowding the skies, killer whales breaching offshore. The water is exceptionally clear, the result of a twice-daily shift-change in tide, when it sweeps north toward the Strait of Georgia, then back south toward the Strait of Juan de Fuca. In some places, the rip tides create white water like rapids on a foaming river. Being is bliss. But then the winters come and the tourists all go home and clouds hang on the horizon and unemployment doubles and the island dweller is left with whatever it is that led him to escape the rest of the world.

Evangelicals in America have a choice, and it’s a big one. Are we going to continue to pursue the growth of the church above all else, or are we going to pursue the holistic stewardship of life, the land, the people, the animals, the environment, and the world in which we are situated? Our culture is changing rapidly, and we are not going to survive if we do not live for the life of the world, because the culture will reject us and our message out of hand. Are we going to continue to pursue and perpetuate church models, church growth, conversions, and the survival of Christian culture no matter what? Or are we going to live like Jesus lived? Are we going to embrace the cruciform life of discipleship? Are we going to continue to preach a soterian gospel meant to provide us with more “conversions”? Or are we going to lay down our lives for the sake of the world? If we do, we might find the courage and strength to begin to dive headlong into a better understanding of what the church is and what it is for.

Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive. We now exist in a world where we can communicate with coworkers at any hour, access vital documents over smartphones, learn any fact within seconds, and have almost any product delivered to our doorstep within twenty-four hours. Companies can design gadgets in California, collect orders from customers in Barcelona, email blueprints to Shenzhen, and track deliveries from anywhere on earth. Parents can auto-sync the family’s schedules, pay bills online while lying in bed, and locate the kids’ phones one minute after curfew. We are living through an economic and social revolution that is as profound, in many ways, as the agrarian and industrial revolutions of previous eras. These advances in communications and technology are supposed to make our lives easier. Instead, they often seem to fill our days with more work and stress. In part, that’s because we’ve been paying attention to the wrong innovations. We’ve been staring at the tools of productivity—the gadgets and apps and complicated filing systems for keeping track of various to-do lists—rather than the lessons those technologies are trying to teach us. There are some people, however, who have figured out how to master this changing world. There are some companies that have discovered how to find advantages amid these rapid shifts. We now know how productivity really functions. We know which choices matter most and bring success within closer reach. We know how to set goals that make the audacious achievable; how to reframe situations so that instead of seeing problems, we notice hidden opportunities; how to open our minds to new, creative connections; and how to learn faster by slowing down the data that is speeding past us.

I’m talking about all the order in the natural world,” Malcolm said. “And how perhaps it can emerge fast, through crystallization. Because complex animals can evolve their behavior rapidly. Changes can occur very quickly. Human beings are transforming the planet, and nobody knows whether it’s a dangerous development or not. So these behavioral processes can happen faster than we usually think evolution occurs. In ten thousand years human beings have gone from hunting to farming to cities to cyberspace. Behavior is screaming forward, and it might be nonadaptive. Nobody knows. Although personally, I think cyberspace means the end of our species.” “Yes? Why is that?” “Because it means the end of innovation,” Malcolm said. “This idea that the whole world is wired together is mass death. Every biologist knows that small groups in isolation evolve fastest. You put a thousand birds on an ocean island and they’ll evolve very fast. You put ten thousand on a big continent, and their evolution slows down. Now, for our own species, evolution occurs mostly through our behavior. We innovate new behavior to adapt. And everybody on earth knows that innovation only occurs in small groups. Put three people on a committee and they may get something done. Ten people, and it gets harder. Thirty people, and nothing happens. Thirty million, it becomes impossible. That’s the effect of mass media—it keeps anything from happening. Mass media swamps diversity. It makes every place the same. Bangkok or Tokyo or London: there’s a McDonald’s on one corner, a Benetton on another, a Gap across the street. Regional differences vanish. All differences vanish. In a mass-media world, there’s less of everything except the top ten books, records, movies, ideas. People worry about losing species diversity in the rain forest. But what about intellectual diversity—our most necessary resource? That’s disappearing faster than trees. But we haven’t figured that out, so now we’re planning to put five billion people together in cyberspace. And it’ll freeze the entire species. Everything will stop dead in its tracks. Everyone will think the same thing at the same time. Global uniformity. Oh,

RENEWABLE ENERGY REVOLUTION: SOLAR + WIND + BATTERIES In addition to AI, we are on the cusp of another important technological revolution—renewable energy. Together, solar photovoltaic, wind power, and lithium-ion battery storage technologies will create the capability of replacing most if not all of our energy infrastructure with renewable clean energy. By 2041, much of the developed world and some developing countries will be primarily powered by solar and wind. The cost of solar energy dropped 82 percent from 2010 to 2020, while the cost of wind energy dropped 46 percent. Solar and onshore wind are now the cheapest sources of electricity. In addition, lithium-ion battery storage cost has dropped 87 percent from 2010 to 2020. It will drop further thanks to the massive production of batteries for electrical vehicles. This rapid drop in the price of battery storage will make it possible to store the solar/wind energy from sunny and windy days for future use. Think tank RethinkX estimates that with a $2 trillion investment through 2030, the cost of energy in the United States will drop to 3 cents per kilowatt-hour, less than one-quarter of today’s cost. By 2041, it should be even lower, as the prices of these three components continue to descend. What happens on days when a given area’s battery energy storage is full—will any generated energy left unused be wasted? RethinkX predicts that these circumstances will create a new class of energy called “super power” at essentially zero cost, usually during the sunniest or most windy days. With intelligent scheduling, this “super power” can be used for non-time-sensitive applications such as charging batteries of idle cars, water desalination and treatment, waste recycling, metal refining, carbon removal, blockchain consensus algorithms, AI drug discovery, and manufacturing activities whose costs are energy-driven. Such a system would not only dramatically decrease energy cost, but also power new applications and inventions that were previously too expensive to pursue. As the cost of energy plummets, the cost of water, materials, manufacturing, computation, and anything that has a major energy component will drop, too. The solar + wind + batteries approach to new energy will also be 100-percent clean energy. Switching to this form of energy can eliminate more than 50 percent of all greenhouse gas emissions, which is by far the largest culprit of climate change.

The French language is one of the most widespread languages in terms of its presence around the world. It is the only language that can be found to be used commonly in every single continent. You may or may not be aware of the fact that French is derived from Latin, along with many other languages that it is similar to such as Spanish and Italian. If you already have some knowledge of Spanish or Italian, then learning French could be quite a breeze for you. Many languages change over time as different dialects and forms come into practice simply because of time passing and people changing. The interesting thing about the French language though is that there is a governing body whose main mission is to keep and protect the French language as close to its origin as possible in terms of word additions and changes to things like grammar or sentence structure. There are many changes proposed and rejected by this governing body in an effort to maintain its integrity to the past. This is different from the English language as many new words are being added to the dictionary all the time as societies grow, change and develop. The French language and its prominence are growing rapidly as many of the countries where French is a primary language are developing countries and thus they are growing and changing. What this means for the French language is that it is also growing and becoming more widespread as these countries develop.

If we’re not careful, the automation of mental labor, by changing the nature and focus of intellectual endeavor, may end up eroding one of the foundations of culture itself: our desire to understand the world. Predictive algorithms may be supernaturally skilled at discovering correlations, but they’re indifferent to the underlying causes of traits and phenomena. Yet it’s the deciphering of causation—the meticulous untangling of how and why things work the way they do—that extends the reach of human understanding and ultimately gives meaning to our search for knowledge. If we come to see automated calculations of probability as sufficient for our professional and social purposes, we risk losing or at least weakening our desire and motivation to seek explanations, to venture down the circuitous paths that lead toward wisdom and wonder. Why bother, if a computer can spit out “the answer” in a millisecond or two? In his 1947 essay “Rationalism in Politics,” the British philosopher Michael Oakeshott provided a vivid description of the modern rationalist: “His mind has no atmosphere, no changes of season and temperature; his intellectual processes, so far as possible, are insulated from all external influence and go on in the void.” The rationalist has no concern for culture or history; he neither cultivates nor displays a personal perspective. His thinking is notable only for “the rapidity with which he reduces the tangle and variety of experience” into “a formula.”54 Oakeshott’s words also provide us with a perfect description of computer intelligence: eminently practical and productive and entirely lacking in curiosity,

Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned

We cannot provide a definition of those products from which the age takes it name, the feuilletons. They seem to have formed an uncommonly popular section of the daily newspapers, were produced by the millions, and were a major source of mental pabulum for the reader in want of culture. They reported on, or rather "chatted" about, a thousand-and-one items of knowledge. The cleverer writers poked fun at their own work. Many such pieces are so incomprehensible that they can only be viewed as self-persiflage on the part of the authors. In some periods interviews with well-known personalities on current problems were particularly popular. Noted chemists or piano virtuosos would be queried about politics, for example, or popular actors, dancers, gymnasts, aviators, or even poets would be drawn out on the benefits and drawbacks of being a bachelor, or on the presumptive causes of financial crises, and so on. All that mattered in these pieces was to link a well-known name with a subject of current topical interest. It is very hard indeed for us to put ourselves in the place of those people so that we can truly understand them. But the great majority, who seem to have been strikingly fond of reading, must have accepted all these grotesque things with credulous earnestness. If a famous painting changed owners, if a precious manuscript was sold at auction, if an old palace burned down, the readers of many thousands of feature articles at once learned the facts. What is more, on that same day or by the next day at the latest they received an additional dose of anecdotal, historical, psychological, erotic, and other stuff on the catchword of the moment. A torrent of zealous scribbling poured out over every ephemeral incident, and in quality, assortment, and phraseology all this material bore the mark of mass goods rapidly and irresponsibly turned out. Incidentally, there appear to have been certain games which were regular concomitants of the feature article. The readers themselves took the active role in these games, which put to use some of their glut of information fodder. Thousands upon thousands spent their leisure hours sitting over squares and crosses made of letters of the alphabet, filling in the gaps according to certain rules. But let us be wary of seeing only the absurd or insane aspect of this, and let us abstain from ridiculing it. For these people with their childish puzzle games and their cultural feature articles were by no means innocuous children or playful Phaeacians. Rather, they dwelt anxiously among political, economic, and moral ferments and earthquakes, waged a number of frightful wars and civil wars, and their little cultural games were not just charming, meaningless childishness. These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles--for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow.

MAY 1 His Consistent Character In ages past you laid the foundation of the earth, and the heavens are the work of your hands. Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away. But you are always the same; your years never end. The children of your people will live in security. Their children’s children will thrive in your presence. Psalm 102:25-28 Our world has seen more change from 1900 to the present than in all history recorded before 1900, and things continue to accelerate rapidly. As time speeds by, measured not just in minutes or seconds but in nanoseconds (billionths of a second), everything changes. Technology changes so fast in our twenty-first-century world that we can barely keep up with the upgrades on our computers. Our bodies undergo the inevitable aging process, and we witness constant upheaval in the nations of the world. Material things change and deteriorate. Even the flowers of the field and the stars in the heavens will fade away. But you, Lord, are always the same, says the psalmist in these verses. The changes in the world do not change God one bit or thwart his plans. He’s the same yesterday, today, and forever, and his love extends to the next generation and the next. This psalm reminds us that our security can’t be found in any of the things in this ever-changing world. Instead, our security is in God and his promises, including the wonderful ones in these verses: that the children and grandchildren of God’s people will live in security and will thrive in the Lord’s presence.   UNCHANGING LORD, I praise you and worship you for your love and faithfulness that extend from one generation to the next. Thank you for this reminder that although our circumstances may change and the things around us pass away, you remain the same forever. Help me to find my security in your eternal sameness.

Television* means ‘to see from a distance’. The desire in man to do so has been there for ages. In the early years of the twentieth century many scientists experimented with the idea of using selenium photosensitive cells for converting light from pictures into electrical signals and transmitting them through wires. The first demonstration of actual television was given by J.L. Baird in UK and C.F. Jenkins in USA around 1927 by using the technique of mechanical scanning employing rotating discs.However, the real breakthrough occurred with the invention of the cathode ray tube and the success of V.K. Zworykin of the USA in perfecting the first camera tube (the iconoscope) based on the storage principle. By 1930 electromagnetic scanning of both camera and picture tubes and other ancillary circuits such as for beam deflection, video amplification, etc. were developed. Though television broadcast started in 1935, world political developments and the second world war slowed down the progress of television. With the end of the war, television rapidly grew into a popular medium for dispersion of news and mass entertainment. Television Systems At the outset, in the absence of any international standards, three monochrome (i.e. black and white) systems grew independently. These are the 525 line American, the 625 line European and the 819 line French systems. This naturally prevents direct exchange of programme between countries using different television standards.Later, efforts by the all world committee on radio and television (CCIR) for changing to a common 625 line system by all concerned proved ineffective and thus all the three systems have apparently come to stay. The inability to change over to a common system is mainly due to the high cost of replacing both the transmitting equipment and the millions of receivers already in use. However the UK, where initially a 415 line monochrome system was in use, has changed to the 625 line system with some modification in the channel bandwidth. In India, where television transmission started in 1959, the 625-B monochrome system has been adopted.

Knightmare. Breezeo’s archenemy. Where Breezeo is light, a breath of fresh air, the nice breeze on a warm summer day, Knightmare is the storm that rolls in and takes it all away. Darkness, thick and suffocating, the shadows you can’t escape in the night in back alleyways. Black leather framed with dark armor, head to toe, from the combat boots the whole way up to the oversized black hood with a metal mask covering part of the face, rendering him unrecognizable. I’ve always been envious of the costume. Beats the damn pseudo-spandex, that’s for sure. “I, uh, wow.” Kennedy stands in the doorway of her apartment with a look of awe as her eyes scan the costume. “That’s just… wow.” “Wow, huh?” I glance down. “Good or bad?” “It’s just, uh, you know…” “Wow?” I guess. She nods, fighting off a smile. “Wow.” I smirk. “It’s the original.” “Seriously?” “Straight from the second movie,” I say, touching an armored chest plate with a fingerless glove-clad hand. “Well, except for these gloves. The real ones wouldn’t fit because of the cast, so I had to improvise.” “It’s, uh…” “Wow?” “Nice,” she says, touching the costume, fingertips grazing the armor. “Kind of weird seeing you like this, but still, it’s nice.” “Thanks,” I say as she steps aside for me to come in the apartment. “I talked them into letting me borrow it. Might not give it back, though. I’m kind of enjoying it.” “You should keep it,” she says, her eyes still scanning me as she closes the door. “It’s, uh…” “Nice?” “Wow.” She smiles playfully as she walks away. “I need to finish getting ready for work. Maddie, you've got a visitor!” A moment after Kennedy disappears, Madison runs in. She skids to a stop when she spots me, eyes wide, mouth popping open. “Whoa.” I push the hood off, shoving the mask up, her expression changing when she sees it’s me, face lighting up. She runs right at me, slamming into me so hard I stumble. I laugh as she hugs me. “Hey, pretty girl.” She looks up at me. “You think I’m pretty?” “What? Of course.” I kneel next to her, grinning as I press a finger to the tip of her nose. “You look like your mom.” “You think Mommy’s pretty, too?” “I think she's the most beautiful woman in the world.” Her expression shifts rapidly when I say that before her eyes widen. “Even more beautifuler than Maryanne?” I lean closer, whispering, repeating her words. “Even more beautifuler than Maryanne.” “Whoa

intelligence. This is not surprising because our present computers are less complex than the brain of an earthworm, a species not noted for its intellectual powers. But computers roughly obey a version of Moore’s Law, which says that their speed and complexity double every eighteen months. It is one of these exponential growths that clearly cannot continue indefinitely, and indeed it has already begun to slow. However, the rapid pace of improvement will probably continue until computers have a similar complexity to the human brain. Some people say that computers can never show true intelligence, whatever that may be. But it seems to me that if very complicated chemical molecules can operate in humans to make them intelligent, then equally complicated electronic circuits can also make computers act in an intelligent way. And if they are intelligent they can presumably design computers that have even greater complexity and intelligence. This is why I don’t believe the science-fiction picture of an advanced but constant future. Instead, I expect complexity to increase at a rapid rate, in both the biological and the electronic spheres. Not much of this will happen in the next hundred years, which is all we can reliably predict. But by the end of the next millennium, if we get there, the change will be fundamental. Lincoln Steffens once said, “I have seen the future and it works.” He was actually talking about the Soviet Union, which we now know didn’t work very well. Nevertheless, I think the present world order has a future, but it will be very different. What is the biggest threat to the future of this planet? An asteroid collision would be—a threat against which we have no defence. But the last big such asteroid collision was about sixty-six million years ago and killed the dinosaurs. A more immediate danger is runaway climate change. A rise in ocean temperature would melt the ice caps and cause the release of large amounts of carbon dioxide. Both effects could make our climate like that of Venus with a temperature of 250 degrees centigrade (482 degrees Fahrenheit). 8 SHOULD WE COLONISE SPACE? Why should we go into space? What is the justification for spending all that effort and money on getting a few lumps of moon rock? Aren’t there better causes here on Earth? The obvious answer is because it’s there, all around us. Not to leave planet Earth would be like castaways on a desert island not trying to escape. We need to explore the

I do not believe that we have finished evolving. And by that, I do not mean that we will continue to make ever more sophisticated machines and intelligent computers, even as we unlock our genetic code and use our biotechnologies to reshape the human form as we once bred new strains of cattle and sheep. We have placed much too great a faith in our technology. Although we will always reach out to new technologies, as our hands naturally do toward pebbles and shells by the seashore, the idea that the technologies of our civilized life have put an end to our biological evolution—that “Man” is a finished product—is almost certainly wrong. It seems to be just the opposite. In the 10,000 years since our ancestors settled down to farm the land, in the few thousand years in which they built great civilizations, the pressures of this new way of life have caused human evolution to actually accelerate. The rate at which genes are being positively selected to engender in us new features and forms has increased as much as a hundredfold. Two genes linked to brain size are rapidly evolving. Perhaps others will change the way our brain interconnects with itself, thus changing the way we think, act, and feel. What other natural forces work transformations deep inside us? Humanity keeps discovering whole new worlds. Without, in only five centuries, we have gone from thinking that the earth formed the center of the universe to gazing through our telescopes and identifying countless new galaxies in an unimaginably vast cosmos of which we are only the tiniest speck. Within, the first scientists to peer through microscopes felt shocked to behold bacteria swarming through our blood and other tissues. They later saw viruses infecting those bacteria in entire ecologies of life living inside life. We do not know all there is to know about life. We have not yet marveled deeply enough at life’s essential miracle. How, we should ask ourselves, do the seemingly soulless elements of carbon, hydrogen, oxygen, zinc, iron, and all the others organize themselves into a fully conscious human being? How does matter manage to move itself? Could it be that an indwelling consciousness makes up the stuff of all things? Could this consciousness somehow animate the whole grand ecology of evolution, from the forming of the first stars to the creation of human beings who look out at the universe’s glittering constellations in wonder? Could consciousness somehow embrace itself, folding back on itself, in a new and natural technology of the soul? If it could, this would give new meaning to Nietzsche’s insight that: “The highest art is self–creation.” Could we, really, shape our own evolution with the full force of our consciousness, even as we might exert our will to reach out and mold a lump of clay into a graceful sculpture? What is consciousness, really? What does it mean to be human?

WEDNESDAY, JANUARY 20, 1965 My fellow countrymen, on this occasion, the oath I have taken before you and before God is not mine alone, but ours together. We are one nation and one people. Our fate as a nation and our future as a people rest not upon one citizen, but upon all citizens. This is the majesty and the meaning of this moment. For every generation, there is a destiny. For some, history decides. For this generation, the choice must be our own. Even now, a rocket moves toward Mars. It reminds us that the world will not be the same for our children, or even for ourselves m a short span of years. The next man to stand here will look out on a scene different from our own, because ours is a time of change-- rapid and fantastic change bearing the secrets of nature, multiplying the nations, placing in uncertain hands new weapons for mastery and destruction, shaking old values, and uprooting old ways. Our destiny in the midst of change will rest on the unchanged character of our people, and on their faith. THE AMERICAN COVENANT They came here--the exile and the stranger, brave but frightened-- to find a place where a man could be his own man. They made a covenant with this land. Conceived in justice, written in liberty, bound in union, it was meant one day to inspire the hopes of all mankind; and it binds us still. If we keep its terms, we shall flourish. JUSTICE AND CHANGE First, justice was the promise that all who made the journey would share in the fruits of the land. In a land of great wealth, families must not live in hopeless poverty. In a land rich in harvest, children just must not go hungry. In a land of healing miracles, neighbors must not suffer and die unattended. In a great land of learning and scholars, young people must be taught to read and write. For the more than 30 years that I have served this Nation, I have believed that this injustice to our people, this waste of our resources, was our real enemy. For 30 years or more, with the resources I have had, I have vigilantly fought against it. I have learned, and I know, that it will not surrender easily. But change has given us new weapons. Before this generation of Americans is finished, this enemy will not only retreat--it will be conquered. Justice requires us to remember that when any citizen denies his fellow, saying, "His color is not mine," or "His beliefs are strange and different," in that moment he betrays America, though his forebears created this Nation. LIBERTY AND CHANGE Liberty was the second article of our covenant. It was self- government. It was our Bill of Rights. But it was more. America would be a place where each man could be proud to be himself: stretching his talents, rejoicing in his work, important in the life of his neighbors and his nation. This has become more difficult in a world where change and growth seem to tower beyond the control and even the judgment of men. We must work to provide the knowledge and the surroundings which can enlarge the possibilities of every citizen. The American covenant called on us to help show the way for the liberation of man. And that is today our goal. Thus, if as a nation there is much outside our control, as a people no stranger is outside our hope.