People From New York City

"Even money, thought Roger on the way back to his own office, is not a bad bet. Of course, it depends on the stakes."

"I don’t think you know what it’s like to have someone head over heels in love with you. What’s the good of a man who’s upside down?"

"All of them had been so tested and retested that they had acquired considerable skill in answering test questions the way the examiners wanted them answered."

"It was a wonder that so strange thing as a number should exist in the first place, rivalled only by the greater wonder that they should perform so obediently the work of mankind."

"It is not true that girls are made of sugar and spice. These mysterious creatures, enameled of complexion, faintly scented with distant flower-fields and musk, constricted here and enlarged there – they are animals, as men are animals, sustained by the same sludgy trickle of partly fermented organic matter; and indeed with a host of earthy problems men need never know, the oestral flow, the burgeoning cells that replenish the race. Womanhood has always been a triumph of artifice over the animal within."

"She described herself as happy. This diagnosis did not come from any welling up of joy inside herself. It came from the observed fact, looking at herself objectively, that whenever she decided she wanted something she always got it, and what other definition of happiness could there be?"

"A hundred and twenty million cases of the most deadly, most contagious…and least excusable…disease in medicine. For smallpox can infallibly be prevented, and only a world which had forgotten Jenner could have been taken by it unaware…or a world in which the memory of Jenner’s centuries-old prophylaxis had been systematically removed."

"Increase of population was always good news to us. More people, more sales. Decrease of IQ was always good news to us. Less brains, more sales."

"He drew himself up and said with dignity: “We administer justice, Mr. Courtenay. And an ancient, basic tenet of justice is: ‘Better that one thousand innocents suffer unjustly than one guilty person be permitted to escape.’”"

"He wasn’t very confident of analysis as a solution to his problem; despite three centuries, the technique of mental health had never evolved a rigorous proof system, and Cornut was innately skeptical of whatever was not susceptible of mathematical analysis."

"Anybody who sets out to turn the world upside down has no right to complain if he gets caught in its gears."

"Don Kayman was too good a scientist to confuse his hopes with observations. He would report what he found. But he knew what he wanted to find."

"‘Thou still unravish’d bride of quietness, Thou foster-child of Silence and slow Time—’ That’s the sort of thing she would have written before the rise of advertising. The correlation is perfectly clear. Advertising up, lyric poetry down."

"It was an appeal to reason, and they’re always dangerous. You can’t trust reason. We threw it out of the ad profession long ago and have never missed it."

"What helped most of all was the utter joy Cornut took in it all. It was, after all, his life. As he led the class, he felt again the wonder he himself had felt, sitting in a class like this one. He hardly heard the buzz from the class as he put his pointer down to gesture, and blindly picked it up again, still talking. Teaching mathematics was a kind of hypnosis for him, an intense, gut-wrenching absorption that had gripped him from the time of his first math class."

"When you spend weeks on end close to another person, so close that you know every hiccough, every smell and every scratch on the skin, you either come out of it hating each other or so deep in each other's gut that you can't find a way out. Klara and I were both. Our little love affair had turned into a Siamese-twin relationship. There wasn't any romance in it. There wasn't room enough between us for romance to occur. And yet I knew every inch of Klara, every pore, and every thought, far better than I'd known my own mother. And in the same way: from the womb out. I was surrounded by Klara."

"When my mother died and left me it hurt, but I was poor and confused and used to hurting. When the love of my life, or at any rate the woman who seemed to come to be the love of my life after she was safely gone, also left me — without quite dying, because she was stuck in some awful astrophysical anomaly and far out of reach forever — that also hurt. But I was hurting all over anyway then. I wasn't used to happiness, hadn't formed the habit of it. There is a Carot's law to pain. It is measured not by absolutes, but the difference between source and ambience, and my ambience had been too safe and too pleasurable for too long to equip me for this. I was in shock."

"There is no greater dark than the dark between the stars."

"Anyway, that's what life is, just one learning experience after another, and when you're through with all the learning experiences you graduate and what you get for a diploma is, you die."

"Be in high-growth markets." In the old economic order, in the age of market share, volume growth was a guarantor of success. Growth was what we were taught to pursue. It created higher profits for all, including market share laggards, companies with poor business designs, and companies that were poorly managed. A rising tide raised all boats. One manager articulated the classic view: "There are no management problems that volume growth can't solve. Even if we manage poorly, rising revenue helps cover the mistakes we made."

"Most of us rather hastily and thoughtlessly regard “science” as a sort of collection of linear accelerators and space vehicles and organic chemistry models. In fact it is not any of these things; it is only a systematic method of gathering and testing knowledge, involving certain formal procedures: gathering information, forming a theory to explain the information, predicting certain consequences of the theory and performing an experiment to test the prediction. If you investigate any area of knowledge (whether it is stellar physics or the number of angels who can dance on the head of a pin) by this method, you are doing science. If you use any other method, you are doing something else."

"Our representative government now is perhaps more representative than it has ever been before in history. It is not necessarily representative per capita, but it most surely is ad valorem. If you like philosophical problems. Here is one for you: should each human being’s vote register alike, as the lawbooks pretend and as some say the founders of our nation desired? Or should a vote be weighted according to the wisdom, the power, and the influence—that is, the money—of the voter?"

"Advertising reaches out to touch the fantasy part of people's lives. And you know, most people's fantasies are pretty sad."

"A soft drink and a couple of Twinkies didn’t make a meal, but at least they informed my stomach my intentions were good."

"Today, as change speeds up, it’s even more important to anticipate how your company’s strategic landscape is changing. It won’t help you to predict the future with 100% accuracy. But it will prepare you to exploit change."

"The number one problem in business today is profitability. Where will you be allowed to make a profit in your industry? Where is the profit zone today? Where will it be tomorrow?"

"That’s power, Mitch, absolute power. And you know the old saying. Power ennobles. Absolute power ennobles absolutely."

"The profit zone is the area of your economic neighborhood where you are allowed to earn a profit. To reach and operate in the profit zone is the goal of every company."

"Doctors, chess grand masters and football quarterbacks share a trait: the ability to recognize patterns and learn from them. A doctor can connect symptoms to causes and use that to make a diagnosis and offer a prescription. Top quarterbacks and grand masters can sense the shape of unfolding play, and profit from that knowledge. Great managers are also skilled at pattern recognition. Every industry is reshaped by patterns of strategic change that can dramatically shift profit and power."

"Market share was the grand old metric, the guiding light, the compass of the product-centric age. Companies focused on improving their product and building economies of scale. This product-centric thinking led to the battle cry: "Get more market share and the profit will follow.""

"Twenty years ago, the business world was taken by surprise when the work pyramid was up-ended. Suddenly customers were on top and a flattened corporate hierarchy made front-line workers responsible for understanding and satisfying the customer’s every whim. Today, we’re poised for the natural sequel to that revolution. It’s time to focus on keeping workers satisfied — or at least engaged in their work."

"The new rules of competition require managers to start by asking what's important to their customers and where the company can make new money. Then, they need to reinvent their businesses to create the next profit zones."

"Adrian Slywotzky believes the Internet will overturn the inefficient push model of supplier-customer interaction. He predicts that in all sorts of markets, customers will use choiceboards—interactive, on-line systems that let people design their own products by choosing from a menu of attributes, prices, and delivery options. And he explores how the shifting role of the customer—from passive recipient to active designer—will change the way companies compete."

"The fact is that middle managers have an effective veto power over whatever risk management system is created. If they don't buy it, it won't happen."

"It is a constant wonder to me how crazy a sane person can get."

"“Would it help, do you think, if I canceled this operation and tried to get you, the other you, on the phone? President-to-President? A one-on-one talk?” “Why, I think that would depend on what you said, Mr. President,” she said thoughtfully. “I’d say the truth!” he barked. “Might be an interesting change, at that.”"

"Just a spoonful of sugar helps the medicine go down."

"Though we adore men individually, we agree that as a group they're rather stupid."

"Ignorance or disregard of our evolutionary heritage, and of the fundamental biological, emotional, cognitive, and social similarities on which much in everyday human life and thought depend, can lead to speculative philosophies and empirical programs that misconstrue the natural scope and limits of our species-specific abilities and competencies. The intellectual and moral consequences of this misconstrual have varying significance, both for ourselves and for others, for example, in the ways relativism informs currently popular notions of "separate but equal" cultural worlds whose peoples are in some sense incommensurably different from ourselves and from one another. Relativism aspires directly to mutual tolerance of irreducible differences. Naturalism-the evolutionary-based biological and cognitive understanding of our common nature and humanity-aims first to render cultural diversity comprehensible. If anything, evolution teaches us that from one or a few forms wondrously many kinds will arise."

"Religion survives science and secular ideology not because it is prior to or more primitive than science or secular reasoning, but because of what it affectively and collectively secures for people."

"Religious ritual invariably offers a sacrificial display of commitment to supernatural agents that is materially costly and emotionally convincing. Such ritual conveys willingness to cooperate with a community of believers by signaling an open-ended promise to help others whenever there is true need. These expensive and sincere displays underscore belief that the gods are always vigilant and will never allow society to suffer those who cheat on their promises. Such a deep devotion to the in-group habitually generates intolerance toward out-groups. This, in turn, leads to constant rivalry and unending development of new and syncretic religious forms."

"Religious ritual survives cultural transmission by embedding episodes of intense, life-defining personal experiences in public performances. These performances involve sequential, socially interactive movement and gesture (chant, dance, murmur, sway) and formulaic utterances that rhythmically synchronize affective states among group members in displays of cooperative commitment. This is often accompanied by sensory pageantry, which further helps to emotionally validate and sustain the moral consensus."

"As with emotionally drawn-out religious initiations, neurobiological studies of stress disorders indicate that subjects become intensely absorbed by sensory displays. The mystical experiences of schizophrenics and temporal lobe epileptics, which may be at the extreme end of the "normal" distribution of religious experience, also exhibit intense sensory activity. These may help to inspire new religions. There is no evidence, however, that more "routine" religious experiences that commit the bulk of humanity to the supernatural have any characteristic pattern of brain activity."

"Religions are not adaptations and they have no evolutionary functions as such."

"For commitment theorists, political and economic ideologies that obey transcendent behavioral laws do for people pretty much what religious belief in the supernatural is supposed to do. One frequently cited example of religious-like ideology is Lenin's doctrine of dialectical materialism. An equally plausible candidate is what financier George Soros calls "market fundamentalism." Like more familiar religious doctrines, these promissory ideologies seem to maintain the faith no matter how many contrary facts or reasons they face. But if such secular ideologies perform the same functions as religious ideologies, then why did at least 50 percent of Marx-fearing Russians feel the need to preserve their belief in the supernatural (survey by Subbotsky 2000)? And why is the overwhelming majority of market believers also God-fearing (Novak 1999; Podhoretz 1999). What is it about belief in the supernatural that thwarts social defection and deception, underpinning moral orders as no secular ideology seems able to do for long?"

"Supernatural agents are critical components of all religions but not of all ideologies. They are, in part, by-products of a naturally selected cognitive mechanism for detecting agents-such as predators, protectors, and prey-and for dealing rapidly and economically with stimulus situations involving people and animals. This innate releasing mechanism is trip-wired to attribute agency to virtually any action that mimics the stimulus conditions of natural agents: faces on clouds, voices in the wind, shadow figures, the intentions of cars or computers, and so on. Among natural agents, predators such as snakes are as likely to be candidates for deification as are protectors, such as parent-figures."

"In the course of life, all such systems (i.e., the different evolutionary ridges) are somewhat functionally interdependent, as are components within each system (i.e., the different programs, schema, modules) . Nevertheless, each system and system component has a somewhat distinct evolutionary history and time line. There is no single origin of religion, nor any necessary and sufficient set of functions that religion serves. Rather, there is a family of evolutionary-compatible functions that all societies more or less realize but that no one society need realize in full."

"One such evolutionary system, or ridge, encompasses panhuman emotional faculties, or affective "programs." These include the basic, or primary, emotions that Darwin first identified: surprise, fear, anger, joy, sadness, disgust, and perhaps contempt. Certain reactions characteristic of the neurophysiology of surprise and fear are already evident in reptiles, and the other primary emotions are at least apparent in monkeys and apes. Then there are the secondary, mostly "social" emotions, such as anxiety, grief, guilt, pride, vengeance, and love. These may be unique to humans-hence, at the lower level in our evolutionary mountain landscape and somewhat more liable to cultural manipulation and variation than the primary, "Darwinian" emotions. Thus, only humans seek revenge or redemption across lifetimes and generations, whatever the cost, although the nature of the deeds that trigger insult or remorse may vary considerably across societies, and the means to counter them may range even wider."

"Another ridge includes social interaction schema. Some of these schema may have aspects that go far back in evolutionary time, such as those involved in detecting predators and seeking protectors, or that govern direct "tit-for-tat" reciprocity (you scratch my back, and I'll scratch yours; if you bite me, then I'll bite you). Other social interaction schema may have elements common to some species of social mammals (e.g., bats, wolves, monkeys, and apes). Examples include certain systematically recurrent forms of delayed reciprocity (you help me now and I'll help you later), indirect reciprocity (I'll help those who help those who help me; the enemies of my enemies are my friends), and greeting displays of submission-domination. Still other social interaction schema appear to be unique to humans, such as making decisions to cooperate on the basis of social signs of reputation rather than on the basis of individual observation and experience, or in offering and obtaining future commitments of an indeterminate nature (when the chips are down, I'll help you, whatever the situation). Only humans, it appears, willingly commit their lives to groups of nonkin."

"Mature cognitions of folkpsychology and agency include metarepresentation. This involves the ability to track and build a notion of self over time, to model other minds and worlds, and to represent beliefs about the actual world as being true or false. It also makes lying and deception possible. This threatens any social order. But this same metarepresentational capacity provides the hope and promise of open-ended solutions to problems of moral relativity. It does so by enabling people to conjure up counterintuitive supernatural worlds that cannot be verified or falsified, either logically or empirically. Religious beliefs minimally violate ordinary intuitions about the world, with its inescapable problems, such as death. This frees people to imagine minimally impossible worlds that seem to solve existential dilemmas, including death and deception."