Cornell University Alumni

"In the end, the key point is that in gaining a better understanding of these processes, we gain a more nuanced and sophisticated sense of the fundamental nature of globalization."

"Cultural imperialism involved, among many other things, exploration, missionary and humanitarian missions, travel, and the use of education and publishing to disseminate European ideas."

"One important point about the idea that there are multiple globalizations is the fact that it further complicates the whole idea of finding a point of origin for globalization."

"Marx's insight of a century-and-a-half ago was not only highly prescient, but is far truer today than in Marx's day."

"The ways in which these economic processes, largely originating in the US, have, in short order, flowed around the world is breathtaking and, unfortunately, well illustrates this book's major themes."

"Science fiction is, after all, the art of extrapolation."

"Fiction is, the art of making up something. That's what it's all about, folks. Making stacks of money."

"Off and on during my life, I have passed sleepless nights in making up lists of the dozen or so books a person might choose to take along if suddenly marooned on a desert island. This is a relatively easy game for serious readers: At least half the titles would be recognized classics — the Bible, Plato, Shakespeare, a good dictionary, that sort of thing. But occasionally I have made the challenge a little more difficult: "What if you could take just one book?""

"Britain still thinks it's 1999."

"Myths are not the stuff of which sensible policy is made."

"[B]elief in multiculturalism by the elites suits many Muslims just fine. Unlike immigrants who come to America in pursuit of the American dream, many Muslims come to Britain and other European countries determined not to assimilate into cultures they despise. They insist that neither British food is served, nor traditional British tolerance practiced, in the schools their children attend, demands the authorities find reasonable. Many of those children, unlike first-generation Americans, hold to their traditional ways with greater tenacity than their parents. This is especially true of young Muslim men eager to maintain their traditional dominance over women, a role threatened by the fact that Muslim girls are outperforming boys in school and in the workplace."

"Blair likes to say that his party is best when it is bold. So is he--and when he has an unconflicted view of the right and wrong of an issue."

"Blair is not at his best when his vision of what is right is blurred."

"Well it seems to me absolutely scandalous to try to set wage levels which wipe out jobs. I mean these are people who are not on the dole. They want to work and if you price them out of the market its gonna be a lot worse for them and for the economy."

"Well, I think there are people who are getting work that they wouldn't otherwise have. For many of them apparently, it fits in with their lifestyles, so that they can make their own schedules. I think you've got a company that is expanding and delivers, what? A hundred million parcels a year. So somebody's happy with the service, and somebody's happy doing the job."

"I started delivering flowers for 25 cents a shot so don't tell me about the shop floor."

"Spare me a lecture from somebody in parliament to somebody who started out delivering flowers for 25c a shot."

"Generosity makes us happiest. We'll be happier people when we share, not when we impose, but when we learn from one another. Because when I'm connected to everyone I disappear … in being excellent you lose yourself. And when you're connected to everyone, that's the best thing that can happen."

"The opposite of consumption isn't thrift. It's generosity."

"The question is: why are there markets of food at all?"

"When you introduce markets in food, then you introduce two very simple rules. The first rule is this: if you have money you can get the food from wherever around the world. The other rule markets impose is this: if you do not have money, you will starve. This is an important point … The reason why people starve is because of poverty … not because of a shortage of food … but because the only way to access the food is through the market."

"We are all familiar with the idea: Give a man a fish and you'll feed him for a day, but teach a man to fish and you'll feed him for a lifetime. That sounds reasonable enough. … But think of the model that rests on. It constructs people in developing countries that sort of people sitting by the rivers and eating fish and then they look at the river and said: "- So what's that? - It looks like a fish. - Well, how do we get it out? - Well I have no idea, we would have to wait for white man to come and tell us." It's important to remember that actually there are systems of governance that already exist. There are models of development that already exist in developing countries that actually are much more sustainable than the model of free markets that we have been trying to export."

"We are not the consumers of democracy, we are its proprietors."

"The problem is that we are living now with the consequences of the others people mistake. It would be nice to make our own and learn from them. That is the art of democracy. That is the art of citizenship."

"It appears to be a quite general principle that, whenever there is a randomized way of doing something, then there is a nonrandomized way that delivers better performance but requires more thought."

"In principle, the only operations which a machine cannot perform for us are those which we cannot describe in detail, or which could not be completed in a finite number of steps."

"Common language — or, at least, the English language — has an almost universal tendency to disguise epistemological statements by putting them into a grammatical form which suggests to the unwary an ontological statement. A major source of error in current probability theory arises from an unthinking failure to perceive this. To interpret the first kind of statement in the ontological sense is to assert that one’s own private thoughts and sensations are realities existing externally in Nature. We call this the ‘mind projection fallacy’, and note the trouble it causes many times in what follows. But this trouble is hardly confined to probability theory; as soon as it is pointed out, it becomes evident that much of the discourse of philosophers and Gestalt psychologists, and the attempts of physicists to explain quantum theory, are reduced to nonsense by the author falling repeatedly into the mind projection fallacy."

"The semiliterate on the next bar stool will tell you with absolute, arrogant assurance just how to solve the world's problems; while the scholar who has spent a lifetime studying their causes is not at all sure how to do this."

"Your waistline may be spreading but you can't blame it on the expansion of the universe."

"Only by doing the best we can with the very best that an era offers, do we find the way to do better in the future."

"There's no point in going out into space if the future that we'll see there is a sterile future living in tin cans. We have to able to recreate in space habitats which are as beautiful as earth-like as the loveliest parts of planet Earth and we can do that."

"We should ask, critically and with appeal to the numbers, whether the best site for a growing advancing industrial society is Earth, the Moon, Mars, some other planet, or somewhere else entirely. Surprisingly, the answer will be inescapable — the best site is "somewhere else entirely.""

"The increasing demand for electricity, the shortage of fuels on earth, and concern about widespread use of nuclear energy have led to consideration of . ... has studied the SSPS concept, which is the location in geosynchronous orbit of stations converting solar into electrical energy, to be sent down as microwave power for conversion to direct current or to a power line frequency at the earth's surface."

"Clearly our first task is to use the material wealth of space to solve the urgent problems we now face on Earth: to bring the poverty-stricken segments of the world up to a decent living standard, without recourse to war or punitive action against those already in material comfort; to provide for a maturing civilization the basic energy vital to its survival."

"Is the surface of a planet really the right place for expanding technological civilization?"

"Programming with libxml2 is like the thrilling embrace of an exotic stranger."

"Praising companies for providing APIs to get your own data out is like praising auto companies for not filling your airbags with gravel."

"We appear to be faced with a general difficulty about psychophysical reduction. In other areas the process of reduction is a move in the direction of greater objectivity, toward a more accurate view of the real nature of things. … The less it depends on a specifically human viewpoint, the more objective is our description. …Experience itself, however, does not seem to fit the pattern. … If the subjective character of experience is fully comprehensible only from one point of view, then any shift to greater objectivity — that is, less attachment to a specific viewpoint — does not take us nearer to the real nature of the phenomenon: it takes us further away from it."

"In speaking of the move from subjective to objective characterization, I wish to remain noncommittal about the existence of an endpoint, the completely objective intrinsic nature of the thing, which one might or might not be able to reach. It may be more accurate to think of objectivity as a direction in which the understanding can travel. And in understanding a phenomenon like lightning, it is legitimate to go as far away as one can from a strictly human viewpoint.But in the case of experience, on the other hand, the connexion with a particular point of view seems much closer. It is difficult to understand what could be meant by the objective character of an experience, apart from the particular point of view from which its subject apprehends it. After all, what would be left of what it was like to be a bat if one removed the viewpoint of the bat?"

"The distance between oneself and other persons and other species can fall anywhere on a continuum. Even for other persons the understanding of what it is like to be them is only partial, and when one moves to species very different from oneself, a lesser degree of partial understanding may still be available. The imagination is remarkably flexible. My point, however, is not that we cannot know what it is like to be a bat. I am not raising that epistemological problem. My point is rather that even to form a conception of what it is like to be a bat and a fortiori to know what it is like to be a bat, one must take up the bat's point of view."

"I am not adverting here to the alleged privacy of experience to its possessor. The point of view in question is not one accessible only to a single individual. Rather it is a type. It is often possible to take up a point of view other than one's own, so the comprehension of such facts is not limited to one's own case. There is a sense in which phenomenological facts are perfectly objective: one person can know or say of another what the quality of the other's experience is. They are subjective, however, in the sense that even this objective ascription of experience is possible only for someone sufficiently similar to the object of ascription to be able to adopt his point of view — to understand the ascription in the first person as well as in the third, so to speak. The more different from oneself the other experiencer is, the less success one can expect with this enterprise."

"Even if I could by gradual degrees be transformed into a bat, nothing in my present constitution enables me to imagine what the experiences of such a future stage of myself thus metamorphosed would be like. The best evidence would come from the experience of bats, if we only knew what they were like."

"Our own experience provides the basic material for our imagination, whose range is therefore limited. It will not help to try to imagine that one has webbing on one's arms, which enables one to fly around at dusk and dawn catching insects in one's mouth; that one has very poor vision, and perceives the surrounding world by a system of reflected high-frequency sound signals; and that one spends the day hanging upside down by one's feet in an attic. Insofar as I can imagine this (which is not very far), it tells me only what it would be like for me to behave as a bat behaves. But that is not the question. I want to know what it is like for a bat to be a bat. Yet if I try to imagine this, I am restricted to the resources of my own mind, and those resources are inadequate to the task."

"[T]he essence of the belief that bats have experience is that there is something that it is like to be a bat. Now we know that most bats (the microchiroptera, to be precise) perceive the external world primarily by sonar, or echolocation. … But bat sonar, though clearly a form of perception, is not similar in its operation to any sense that we possess, and there is no reason to suppose that it is subjectively like anything we can experience or imagine. This appears to create difficulties for the notion of what it is like to be a bat."

"Bats … present a range of activity and a sensory apparatus so different from ours that the problem I want to pose is exceptionally vivid (though it certainly could be raised with other species). Even without the benefit of philosophical reflection, anyone who has spent some time in an enclosed space with an excited bat knows what it is to encounter a fundamentally alien form of life."

"[E]very subjective phenomenon is essentially connected with a single point of view, and it seems inevitable that an objective physical theory will abandon that point of view."

"Any reductionist program has to be based on an analysis of what is to be reduced. If the analysis leaves something out, the problem will be falsely posed."

"Without consciousness the mind-body problem would be much less interesting. With consciousness it seems hopeless."

"In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper—namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that."

"Consciousness is what makes the mind–body problem really intractable."