Creative experimentation propels our culture forward. That our stories of innovation tend to glorify the breakthroughs and edit out all the experimental mistakes doesn't mean that mistakes play a trivial role. As any artist or scientist knows, without some protected, even sacred space for mistakes, innovation would cease.
With "smart" technology in the ascendant, it will be hard to resist the allure of a frictionless, problem-free future. When Eric Schmidt, Google's executive chairman, says that "people will spend less time trying to get technology to work…because it will just be seamless," he is not wrong: This is the future we're headed toward. But not all of us will want to go there.
A more humane smart-design paradigm would happily acknowledge that the task of technology is not to liberate us from problem-solving. Rather, we need to enroll smart technology in helping us with problem-solving. What we want is not a life where friction and frustrations have been carefully designed out, but a life where we can overcome the frictions and frustrations that stand in our way.
Truly smart technologies will remind us that we are not mere automatons who assist big data in asking and answering questions. Unless designers of smart technologies take stock of the complexity and richness of the lived human experience—with its gaps, challenges and conflicts—their inventions will be destined for the SmartBin of history.
A critical factor in its success was that the X developers were willing to give the sources away for free in accordance with the hacker ethic, and able to distribute them over the Internet.
But what does he do to qualify as a sonovabitch? Jenny asked. Make me, I replied. Beg pardon? Make me, I repeated. Her eyes widened like saucers. You mean like incest? she asked. DonÂ’t give me your family problems, Jen. I have enough of my own. Like what, Oliver? she asked, like just what is it he makes you do? The Â‘right thingsÂ’, I said. WhatÂ’s wrong with the Â‘right thingsÂ’? she asked, delighting in the apparent paradox.
There is the type of man who has great contempt for "imÂmediacy," who tries to cultivate his interiority, base his pride on something deeper and inner, create a distance between himself and the average man. Kierkegaard calls this type of man the "introvert." He is a little more concerned with what it means to be a person, with individuality and uniqueness. He enjoys solitude and withÂdraws periodically to reflect, perhaps to nurse ideas about his secret self, what it might be. This, after all is said and done, is the only real problem of life, the only worthwhile preoccupation of man: What is one's true talent, his secret gift, his authentic vocation? In what way is one truly unique, and how can he express this uniqueÂness, give it form, dedicate it to something beyond himself? How can the person take his private inner being, the great mystery that he feels at the heart of himself, his emotions, his yearnings and use them to live more distinctively, to enrich both himself and manÂkind with the peculiar quality of his talent? In adolescence, most of us throb with this dilemma, expressing it either with words and thoughts or with simple numb pain and longing. But usually life suck us up into standardized activities. The social hero-system into which we are born marks out paths for our heroism, paths to which we conform, to which we shape ourselves so that we can please others, become what they expect us to be. And instead of working our inner secret we gradually cover it over and forget it, while we become purely external men, playing successfully the standardized hero-game into which we happen to fall by accident, by family connection, by reflex patriotism, or by the simple need to eat and the urge to procreate.
We saw that there really was no way to overcome the real dilemma of existence, the one of the mortal animal who at the same time is conscious of his mortality. A person spends years coming into his own, developing his talent, his unique gifts, perfecting his discriminations about the world, broadening and sharpening his appetite, learning to bear the disappointments of life, becoming mature, seasonedÂ—finally a unique creature in nature, standing with some dignity and nobility and transcending the animal condition; no longer driven, no longer a complete reflex, not stamped out of any mold. And then the real tragedy, as Andre Malraux wrote in The Human Condition: that it takes sixty years of incredible sufferÂing and effort to make such an individual, and then he is good only for dying. This painful paradox is not lost on the person himselfÂ—least of all himself. He feels agonizingly unique, and yet he knows that this doesn't make any difference as far as ultimates are concerned. He has to go the way of the grasshopper, even though it takes longer.
All the passengers were crowded over on the landside of the ship, watching through the narrow windows the careened hulk of a freighter, visibly damaged by shellfire, which had driven ashore to beach her cargo. She lay aground, looking against the sand in that clear water like a whale with smokestacks that had come to the beach to die.
Switzerland is a small, steep country, much more up and down than sideways, and is all stuck over with large brown hotels built on the cuckoo clock style of architecture.
The insights of wisdomÂ… enable us to see the hollowness and fundamental unsatisfactoriness of a life devoted primarily to the pursuit of material ends, to the neglect of the spiritual. Such a life necessarily sets man against man and national against nation, because man's needs are infinite and infinitude can be achieved only in the spiritual realm, never in the material.
I have begun writing what I have said I'd never write, a memoir ("I am not my own subject," I used to say with icy superiority).
Humility, a sense of reverence before the sons of heaven Â— of all the prizes that a mortal man might win, these, I say, are wisest; these are best.
The heart is capable of sacrifice. So is the vagina. The heart is able to forgive and repair. It can change its shape to let us in. It can expand to let us out. So can the vagina. It can ache for us and stretch for us, die for us and bleed and bleed us into this difficult, wondrous world. So can the vagina. I was there in the room. I remember.
Of the great and of the dead either speak will or say nothing.
When all men say you are an ass it is time to bray.
With the Gospel men may become heretics.
As we read the school reports on our children, we realize a sense of relief, that can rise to delight, that, thank Heaven, nobody is reporting in this fashion on us.
A principal source of happiness to them was their shared love for their family...Tolkien was immensely kind and understanding as a father, never shy of kissing his sons in public even when they were grown men, and never reserved in his display of warmth and love.