Academics From The United States

"If these responsibilities were applied to the total organization, they might reflect the job description of the general manager. This analogy between project and general managers is one of the reasons why future general managers are asked to perform functions that are implied, rather than spelled out, in the job description."

"There is no such thing as a good or bad organizational structure; there are only appropriate or inappropriate ones."

"There are always “class or prestige” gaps between various levels of management. There are also functional gaps between working units of the organization. If we superimpose the management gaps on top of the functional gaps, we find that companies are made up of small operational islands that refuse to communicate with one another for fear that giving up information may strengthen their opponents. The {[w|project manager}}’s responsibility is to get these islands to communicate cross-functionally toward common goals and objectives."

"The ’s job is not an easy one. Project managers may have increasing responsibility, but very little authority. This lack of authority can force them to “negotiate” with upper-level management as well as functional management for control of company resources. They may often be treated as outsiders by the formal organization."

"It was the neurosurgeons who fascinated me. When they explained what they could do surgically to help, I thought, I want to be like them. I want to know what they know and have the ability to heal like they do. Eventually my grandfather got better, and my path in life was started."

"The moral ideal has disappeared in all that has to do with international relations. The gain-seeking impulse supported by brute force has taken its place, and so far as the surface of things is concerned human civilization has gone back a full thousand years. Inconceivable though it be, we are brought face to face in this twentieth century with governments of peoples once great and highly civilized, whose word now means absolutely nothing. A pledge is something not to be kept, but to be broken. Cruelty and national lust have displaced human feeling and friendly international co-operation. Human life has no value, and the savings of generations are wasted month by month and almost day by day in mad attempts to dominate the whole world in pursuit of gain. How has all this been possible? What has happened to the teachings and inspiring leadership of the great prophets and apostles of the mind, who for nearly three thousand years have been holding before mankind a vision of the moral ideal supported by intellectual power? What has become of the influence and guidance of the great religions Christian, Moslem, Hebrew, Buddhist with their counsels of peace and good-will, or of those of Plato and of Aristotle, of St. Augustine and of St. Thomas Aquinas, and of the outstanding captains of the mind Spanish, Italian, French, English, German who have for hundreds of years occupied the highest place in the citadel of human fame? The answer to these questions is not easy. Indeed, it sometimes seems impossible. Are we, then, of this twentieth century and of this still free and independent land to lose heart and to yield to the despair which is becoming so widespread in countries other than ours? Not for one moment will we yield our faith or our courage! We may well repeat once more the words of Abraham Lincoln: "Most governments have been based on the denial of the equal rights of men, ours began by affirming those rights. We made the experiment, and the fruit is before us. Look at it think of it!" However dark the skies may seem now, however violent and apparently irresistible are the savage attacks being made with barbarous brutality upon innocent women and children and non-combatant men, upon hospitals and institutions for the care of the aged and dependent, upon cathedrals and churches, upon libraries and galleries of the world s art, upon classic monuments which record the architectural achievements of centuries we must not despair. Our spirit of faith in the ultimate rule of the moral ideal and in the permanent establishment of liberty of thought, of speech, of worship and of government will not, and must not, be permitted to weaken or to lose control of our mind and our action."

"Both anti-Semitism and the Ku Klux Klan are an insult to democracy and a contradiction of it. But faith honest, sincere, hopeful, opens a door to moving forward in this new and very difficult world in which our children must live. It opens the door into that world in a spirit inspired by something more than the merely human, the gain-seeking and the temporary. It brings us, our children and our grandchildren, in touch with the eternal verities which are the only possible foundation for a civilization and a life that are worthy of human ambition and human endeavor."

"Until the family and the church can be roused to the full height of their responsibility we cannot expect to find the youth of the land in possession of that religious knowledge and religious feeling which were characteristic of their ancestors two or three generations ago."

"Public opinion* is the unseen product of education and practical experience. Education, in turn, is the function, in co-operation, of the family, the church and the school. If the family fails in its guiding influence and discipline and if the church fails in its religious instruction, then everything is left to the school, which is given an impossible burden to bear. It is just this situation which has arisen in the United States during the generation through which we are still passing. In overwhelming proportion, the family has become almost unconscious of its chief educational responsibility. In like manner, the church, fortunately with some noteworthy exceptions, has done the same. The heavy burden put upon the school has resulted in confused thinking, unwise plans of instruction and a loss of opportunity to lay the foundations of true education, the effects of which are becoming obvious to every one. Fundamental dis cipline, both personal and social, has pretty well disappeared, and, without that discipline which develops into self-discipline, education is impossible. What are the American people going to do about it? If they do not correct these conditions, they are simply playing into the hands of the advocates of a totalitarian state, for that type of state is at least efficient, and it is astonishing to how many persons efficiency makes stronger appeal than liberty. Then, too, we have many signs of an incapacity to understand and to interpret liberty, or to distinguish it from license. There is a limit to liberty, and liberty ends where license begins. It is very difficult for many persons to understand this fact or to grasp its implications. If we are to have freedom of speech, freedom of thought and freedom of the press, why should we not be free to say and think and print whatever we like? The answer is that the limit between liberty and license must be observed if liberty itself is to last. To suppose, as many individuals and groups seem to do, that liberty of thought and liberty of speech* include liberty to agitate for the destruction of liberty itself, indicates on the part of such persons not only lack of common sense but lack of any sense o humor. If liberty is to remain, the barrier between liberty and license must be recognized and observed."

"Whether it be generally recognized or not, what we call the civilized world, which for seven hundred years has been moving steadily forward in the spirit of liberalism and toward liberalism s high ideals, has now turned suddenly and violently backward. The guidance of reason and of understanding, of moral principle and of religious faith, has been shockingly and cruelly disslaced by the rule of brute force. Our literally stupendous achievements in literature, in philosophy, in the arts, in the sciences and in the comforts and conveniences of life count for nothing in the control of no national policy and of national conduct, and by far the major portion of the world is now under the rule of brutal compulsion. Such portion of the world as is not in that condition may soon be struggling for its life."

"When you remember how few Jews there are in Italy and how relatively few there are in Germany, one must wonder at the violence and the bitterness of this perse cution. The number of Jews in Italy is only a small fraction of those in the city of New York, while there are in the city of New York six times as many Jews as there were in the German Reich when the last war ended and possibly more than four times as many as there are there now. Yet the persecution, personal, physical, family, financial, goes on, openly and secretly, in a way that is perfectly appalling. To my great astonishment, this anti-Semitic persecution has been violently and publicly revived in this country within the last few weeks or months, and it is as discreditable to us that this should have happened as anything that we can imagine.' Jews differ among themselves just as do Spaniards or Italians or Canadians or Americans. There are some who belong to one party, some who belong to another some whp hold one point of view, some who hold a point of view that is contradictory. The notion that all who belong to that race or profess that faith are of one mind in everything that relates to their public relationships is a grotesque departure from fact. But if you can play upon an excited public emotion by the use of these terms and by the insinuation that the entire Hebrew population is engaged, let us say as we have been told from the platform recently in trying to get this nation into war, such statements, although absolutely contradictory to every well-known fact, will, if repeated long enough, be believed and acted upon by a certain number of our unthinking population. We cannot protest too vigorously and too strongly against that sort of thing. It may be the Ku Klux Klan persecuting the Catholics, it may be the anti-Semites persecuting the Jews: but persecution on racial or religious ground has absolutely no place in a nation given over to liberty and which calls itself a democracy."

"Where the forms of civil, religious and political liberty still exist, they must be strengthened and given new power over the hearts as well as over the minds of men. Faith must not be lost, and courage must not be lacking. The call is for every civilized human being who believes in justice, in liberty and in public morals. The bell is ringing!"

"All the problems of the world could be settled easily if men were only willing to think. The trouble is that men very often resort to all sorts of devices in order not to think, because thinking is such hard work."

"Man's conception of what is most worth knowing and reflecting upon, of what may best compel his scholarly energies, has changed greatly with the years. His earliest impressions were of his own insignificance and of the stupendous powers and forces by which he was surrounded and ruled. The heavenly fires, the storm-cloud and the thunderbolt, the rush of waters and the change of seasons, all filled him with an awe which straightway saw in them manifestations of the superhuman and the divine. Man was absorbed in nature, a mythical and legendary nature to be sure, but still the nature out of which science was one day to arise. Then, at the call of Socrates, he turned his back on nature and sought to know himself; to learn the secrets of those mysterious and hidden processes by which he felt and thought and acted. The intellectual centre of gravity had passed from nature to man. From that day to this the goal of scholarship has been the understanding of both nature and man, the uniting of them in one scheme or plan of knowledge, and the explaining of them as the offspring of the omnipotent activity of a Creative Spirit, the Christian God. Slow and painful have been the steps toward the goal which to St. Augustine seemed so near at hand, but which has receded through the intervening centuries as the problems grew more complex and as the processes of inquiry became so refined that whole worlds of new and unsuspected facts revealed themselves. Scholars divided into two camps. The one would have ultimate and complete explanations at any cost; the other, overcome by the greatness of the undertaking, held that no explanation in a large or general way was possible. The one camp bred sciolism; the other narrow and helpless specialization. At this point the modern university problem took its rise; and for over four hundred years the university has been striving to adjust its organization so that it may most effectively bend its energies to the solution of the problem as it is. For this purpose the university's scholars have unconsciously divided themselves into three types or classes: those who investigate and break new ground; those who explain, apply, and make understandable the fruits of new investigation; and those philosophically minded teachers who relate the new to the old, and, without dogma or intolerance, point to the lessons taught by the developing human spirit from its first blind gropings toward the light on the uplands of Asia or by the shores of the Mediterranean, through the insights of the world's great poets, artists, scientists, philosophers, statesmen, and priests, to its highly organized institutional and intellectual life of to-day. The purpose of scholarly activity requires for its accomplishment men of each of these three types. They are allies, not enemies; and happy the age, the people, or the university in which all three are well represented. It is for this reason that the university which does not strive to widen the boundaries of human knowledge, to tell the story of the new in terms that those familiar with the old can understand, and to put before its students a philosophical interpretation of historic civilization, is, I think, falling short of the demands which both society and university ideals themselves may fairly make. A group of distinguished scholars in separate and narrow fields can no more constitute a university than a bundle of admirably developed nerves, without a brain and spinal cord, can produce all the activities of the human organism."

"There is no .man, there is no people, without a God. That God may be a visible idol, carved of wood or stone, to which sacrifice is offered in the forest, in the temple, or in the market-place; or it may be an invisible idol, fashioned in a man's own image and worshipped ardently at his own personal shrine. Somewhere in the universe there is that in which each individual has firm faith, and on which he places steady reliance. The fool who says in his heart "There is no God" really means there is no God but himself. His supreme egotism, his colossal vanity, have placed him at the center of the universe which is thereafter to be measured and dealt with in terms of his personal satisfactions. So it has come to pass that after nearly two thousand years much of the world resembles the Athens of St. Paul's time, in that it is wholly given to idolatry; but in the modern case there are as many idols as idol worshippers, and every such idol worshipper finds his idol in the looking-glass. The time has come once again to repeat and to expound in thunderous tones the noble sermon of St. Paul on Mars Hill, and to declare to these modern idolaters "Whom, therefore, ye ignorantly worship, Him declare I unto you." There can be no cure for the world's ills and no abatement of the world's discontents until faith and the rule of everlasting principle are again restored and made supreme in the life of men and of nations. These millions of man-made gods, these myriads of personal idols, must be broken up and destroyed, and the heart and mind of man brought back to a comprehension of the real meaning of faith and its place in life. This cannot be done by exhortation or by preaching alone. It must be done also by teaching; careful, systematic, rational teaching, that will show in a simple language which the uninstructed can understand what are the essentials of a permanent and lofty morality, of a stable and just social order, and of a secure and sublime religious faith. Here we come upon the whole great problem of national education, its successes and its disappointments, its achievements and its problems yet unsolved. Education is not merely instruction far from it. It is the leading of the youth out into a comprehension of his environment, that, comprehending, he may so act and so conduct himself as to leave the world better and happier for his having lived in it. This environment is not by any means a material thing alone. It is material of course, but, in addition, it is intellectual, it is spiritual. The youth who is led to an understanding of nature and of economics and left blind and deaf to the appeals of literature, of art, of morals and of religion, has been shown but a part of that great environment which is his inheritance as a human being. The school and the college do much, but the school and the college cannot do all. Since Protestantism broke up the solidarity of the ecclesiastical organization in the western world, and since democracy made intermingling of state and church impossible, it has been necessary, if religion is to be saved for men, that the family and the church do their vital cooperative part in a national organization of educational effort. The school, the family and the church are three cooperating educational agencies, each of which has its weight of responsibility to bear. If the family be weakened in respect of its moral and spiritual basis, or if the church be neglectful of its obligation to offer systematic, continuous and convincing religious instruction to the young who are within its sphere of influence, there can be no hope for a Christian education or for the powerful perpetuation of the Christian faith in the minds and lives of the next generation and those immediately to follow. We are trustees of a great inheritance. If we abuse or neglect that trust we are responsible before Almighty God for the infinite damage that will be done in the life of individuals and of nations.... Clear thinking will distinguish between men's different associations, and it will be able to render unto Caesar the things which are Caesar's, and to render unto God the things which are God's."

"On the eve of that going out, we gather to participate in this stately and solemn service to Almighty God, in Whose name this University was founded and in Whose name it has labored from generation to generation... Wherever the cause of liberty is in danger, there Columbia's hand will be found to help avert it. Wherever the rule of despotism is extending, there Columbia's hand will be found to remove It. Wherever there is need of scientific skill and genius to serve, to cure, to invent, to construct, there a Columbia hand will be found ready to do its duty for the advancement of the public good and for the glory of Almighty God."

"Many definitions have been given of the word “education,” but underlying them all is the conception that it denotes an attempt on the part of the adult members of a human society to shape the development of the coming generation in accordance with its own ideals of life. It is true that the word has not infrequently been used in wider senses than this."

"There is, I venture to think, no ground for the ordinarily accepted statement of the relation of philosophy to theology and religion. It is usually said that while^hilosophy is the creation of an individual mind, theology or religion is, like folk-lore and language, the product of the collective mind of a people or a race. This is to confuse philosophy with philosophies, a conmion and, it must be admitted, a not unnatural confusion. But while a philosophy is the creation of a Plato, an Aristotle, a Spinoza, a Kant, or a Hegel,^hilosophy itself is, like religion, folk-lore and language, a product of the collective mind of humanity. It is advanced, as these are, by individual additions, interpretations and syntheses, but it is none the less quite istinct from such individual contributions. philosophy is humanity's hold on Totality, and it becomes richer and more helpful as man's intellectual horizon widens, as his intellectual vision grows clearer, and as his insights become more numerous and more sure. Theology is philosophy of a particular type. It is an interpretation of Totality in terms of God and His activities. In the impressive words of Principal Caird, that philosophy which is theology seeks "to bind together objects and events in the links of necessary thought, and to find their last ground and reason in that which comprehends and transcends all— the nature of God Himself." Religion is the apprehension and the adoration of the Grod Whom theology postulates. If the whole history of philosophy be searched for material with which to instruct the beginner in what philosophy really is and in its relation to theology and religion, the two periods or epochs that stand out above all others as useful for this purpose are Greek thought from Thales to Socrates, and that interpretation of the teachings of Christ by philosophy which gave rise, at the hands of the Church Fathers, to Christian theology. In the first period we see the simple, clear-cut steps by which the mind of Europe was led from explanations that were fairy-tales to a natural, well-analyzed, and increasingly profound interpretation of the observed phenomena of Nature. The process is so orderly and so easily grasped that it is an invaluable introduction to the study of philosophic thinking. In the second period we see philosophy, now enriched by the literally huge contributions of Plato, Aristotle and the Stoics, intertwining itself about the simple Christian tenets and building the great system of creeds and thought which has immortalized the names of Athanasius and Hilary, Basil and Gregory, Jerome and Augustine, and which has given color and form to the intellectual life of Europe for nearly two thousand years. For the student of today both these developments have great practical value, and the astonishing neglect and ignorance of them both are most discreditable."

"The United States is in sore need today of an aristocracy of intellect and service. Because such an aristocracy does not exist in the popular consciousness, we are bending the knee to the golden calf of money. The form of monarchy and its pomp offer a valuable foil to the worship of money for its own sake. A democracy must provide itself with a foil of its own and none is better or more effective than an aristocracy of intellect and service."

"1. The human mind is so constructed that it must see every perception in a time-relation—in an order—and every perception of an object in a space-relation—as outside or beside our perceiving selves. 2. These necessary time-relations are reducible to Number, and they are studied in the theory of number, arithmetic and algebra. 3. These necessary space-relations are reducible to Position and Form, and they are studied in geometry. Mathematics, therefore, studies an aspect of all knowing, and reveals to us the universe as it presents itself, in one form, to mind. To apprehend this and to be conversant with the higher developments of mathematical reasoning, are to have at hand the means of vitalizing all teaching of elementary mathematics."

"The analytical geometry of Descartes and the calculus of Newton and Leibniz have expanded into the marvelous mathematical method—more daring than anything that the history of philosophy records—of Lobachevsky and Riemann, Gauss and Sylvester. Indeed, mathematics, the indispensable tool of the sciences, defying the senses to follow its splendid flights, is demonstrating today, as it never has been demonstrated before, the supremacy of the pure reason."

"There was a time when philosophy might have been defined as the science of human activity, so all-comprehensive was it. The ambitious Greek who would attach his name to a philosophical system must include in his scheme all that could be known, done, and speculated about God, the world, and man. In the course of time and the specialization of the sciences this view of philosophy fell away, and was replaced by the more exact and narrower conception of modern times."

"Panˈdemik/: pan means "all"; demic (or demographic) means "people." It is well-named, because pandemic flu spreads easily throughout the world. Unlike seasonal flu, pandemics occur when a completely new or emerges. This sort of virus can emerge directly from animal reservoirs or be the result of a dramatic series of mutations -- so-called events -- in previously circulating viruses. In either case, the result is something mankind has never seen before: a that can spread easily from person to defenseless person, our immune systems never primed to launch any sort of defense."

"When most people hear "flu," they typically think of . No doubt, seasonal flu can be deadly, especially for the very young and old, as well as those with compromised immune systems. For most people, however, the seasonal flu virus, which mutates just a little bit every year, is not particularly severe because our immune systems have already probably seen a similar flu virus and thus know how to fight it. It's called native immunity or protection, and almost all of us have some degree of it. Babies are more vulnerable because they haven't been exposed to the seasonal flu and older people because their immune systems may not be functioning as well. Pandemic flu is a different animal, and you should understand the difference."

"flu is apolitical and does not discriminate between rich and poor. Geographical boundaries are meaningless, and it can circle the globe within hours. In terms of potential impact on mankind, the only thing that comes close is climate change. And, like climate change, pandemic flu is so vast, it can be challenging to wrap your head around it."

"Experts say we are "due" for one. When it happens, they tell us, it will probably have a greater impact on humanity than anything else currently happening in the world. And yet, like with most people, it is probably something you haven't spent much time thinking about. After all, it is human nature to avoid being consumed by hypotheticals until they are staring us squarely in the face. Such is the case with a highly lethal flu pandemic. And when it comes, it will affect every human alive today."

"I was in my teens when our family faced a medical crisis. My grandfather, with whom I was very close, had a stroke and landed in the hospital. Sitting anxiously at his bedside, I watched nurses come and go, checking his vitals and looking at the monitors attached to his body. I remember sitting there wondering what could I do to make him feel better—to bring back the warm, thoughtful man I knew."

"I was a bookish kid. I spent long hours in the library reading everything I could find, histories, biographies, science fiction, fantasy, mysteries. I was curious about the world and there’s no better way to find things out than through the pages of a book. Even today if some kid asks me what’s the first step to take to become a doctor, I answer, “Read, read, read.”"

"I would like to comment briefly on Professor Zadeh's presentation. His proposals could be severely, ferociously, even brutally criticized from a technical point of view. This would be out of place here. But a blunt question remains: Is professor Zadeh presenting important ideas or is he indulging in wishful thinking? No doubt Professor Zadeh's enthusiasm for fuzziness has been reinforced by the prevailing climate in the U.S.-one of unprecedented permissiveness. 'Fuzzification, is a kind of scientific permissiveness; it tends to result in socially appealing slogans unaccompanied by the discipline of hard scientific work and patient observation."

"As an indispensable constituent of AI, fuzzy logic is a superset of conventional (Boolean) logic that has been extended to handle the concept of partial truth, where the truth value can range between completely true and completely false. As the creator of a new field of mathematics—fuzzy set theory and fuzzy logic—Lotfi Zadeh’s intellectual contributions are myriad. He is also known for his research in system theory, information processing, AI, expert systems, natural language understanding, and the theory of evidence. His current research is focused on fuzzy logic, computing with words, and soft computing, which is a coalition of fuzzy logic, neurocomputing, evolutionary computing, probabilistic computing, and parts of machine learning"

"Conceptual graphs (CGs) (Sowa 1976; 1984) and fuzzy logic (Zadeh 1965; 1975a) are two logical formalisms that emphasize the target of natural language, each of which is focused on one of the two mentioned desired features of a logic for handling natural language. Conceptual graphs, based on semantic networks and Peirce's existential graphs, combine the visual advantage of graphical languages and the expressive power of logic."

"I can't say that anything has been "exciting". Rather, I would choose the word "interesting". Not too long ago, the Chinese University of Hong Kong conducted a survey to determine which consumer products were using Fuzzy Logic. The result was a thick report, some 150-200 pages long-washing machines, camcorders, microwave ovens, etc. What interested me wasn't the particular applications so much as the breadth of applications-so many products were incorporating Fuzzy Logic."

"In many, many fields. I expected people in the social sciences-economics, psychology, philosophy, linguistics, politics, sociology, religion and numerous other areas to pick up on it. It's been somewhat of a mystery to me why even to this day, so few social scientists have discovered how useful it could be. Instead, Fuzzy Logic was first embraced by engineers and used in industrial process controls and in "smart" consumer products such as hand-held camcorders that cancel out jittering and microwaves that cook your food perfectly at the touch of a single button. I didn't expect it to play out this way back in 1965."

"Well, I knew it was going to be important. That much I knew. In fact, I had thought about sealing it in a dated envelope with my predictions and then opening it 20-30 years later to see if my intuitions were right. I realized this paper marked a new direction. I used to think about it this way-that one day Fuzzy Logic would turn out to be one of the most important things to come out of our Electrical Engineering Computer Systems Division at Berkeley. I never dreamed it would become a worldwide phenomenon. My expectations were much more modest."

"The term fuzzy logic is used in this paper to describe an imprecise logical system, FL, in which the truth-values are fuzzy subsets of the unit interval with linguistic labels such as true, false, not true, very true, quite true, not very true and not very fake, etc.... As a consequence, the truth tables and the rules of inference in fuzzy logic are (i) inexact and (ii) dependent on the meaning associated with the primary truth-value true as well as the modifiers very quite."

"To what degree is something true or false?"

"A frequent source of misunderstanding has to do with the interpretation of fuzzy logic. The problem is that the term fuzzy logic has two different meanings. More specifically, in a narrow sense, fuzzy logic, FLn, is a logical system which may be viewed as an extension and generalization of classical multivalued logics. But in a wider sense, fuzzy logic, FLw is almost synonymous with the theory of fuzzy sets. In this context, what is important to recognize is that: (a) FLw is much broader than FLn and subsumes FLn as one of its branches; (b) the agenda of FLn is very different from the agendas of classical multivalued logics; and (c) at this juncture, the term fuzzy logic is usually used in its wide rather than narrow sense, effectively equating fuzzy logic with FLw"

"The question really isn't whether I'm American, Russian, Iranian, Azerbaijani, or anything else. I've been shaped by all these people and cultures and I feel quite comfortable among all of them."

"Essentially, a fuzzy algorithm is an ordered sequence of instructions (like a computer program) in which some of the instructions may contain labels or fuzzy sets, e.g.: Reduce x slightly if y is very large Increase x very slightly if y is not very large and not very small If x is small then stop; otherwise increase x by 2."

"A linguistic variable is a variable whose values are words or sentences in a natural or synthetic language."

"[T]he successes of modern control theory in the design of highly accurate space navigation systems have stimulated its use in the theoretical analyses of economic and biological systems. Similarly, the effectiveness of computer simulation techniques in the macroscopic analyses of physical systems has brought into vogue the use of computer-based econometric models for purposes of forecasting, economic planning, arid management."

"The advent of the Computer age has stimulated a rapid expansion in the use of quantitative techniques for the analysis of economic, urban, social, biological and other types of systems in which it is the animate rather than in dominant role. At present, most of the techniques employed for the analysis of humanistic, i.e., human centred systems are adaptations of the methods that have been developed over a long period of time for dealing with mechanistic systems, i.e., physical systems governed in the main by-the laws of mechanics, electromagnetism, and thermodynamics. The remarkable successes of these methods in unraveling the secrets of nature and enabling us to build better and better machines have inspired a widely held belief that the same or similar techniques can be applied with comparable effectiveness to the analysis of humanistic systems."

"A linguistic variable is defined as a variable whose values are sentences in a natural or artificial language."

"[ Fuzzy logic is ] a logic whose distinguishing features are (i) fuzzy truth-values expressed in linguistic terms, e.g., true, very true, more or less true, or somewhat true, false, nor very true and not very false, etc2.; (2) imprecise truth tables; and (3) rules of inference whose validity is relative to a context rather than exact."

"In general, complexity and precision bear an inverse relation to one another in the sense that, as the complexity of a problem increases, the possibility of analysing it in precise terms diminishes. Thus 'fuzzy thinking' may not be deplorable, after all, if it makes possible the solution of problems which are much too complex for precise analysis."

"More often than not, the classes of objects encountered in the real physical world do not have precisely defined criteria of membership. For example, the class of animals clearly includes dogs, horses, birds, etc. as its members, and clearly excludes such objects as rocks, fluids, plants, etc. However, such objects as starfish, bacteria, etc. have an ambiguous status with respect to the class of animals. The same kind of ambiguity arises in the case of a number such as 10 in relation to the “class” of all real numbers which are much greater than 1."

"A fuzzy set is a class of objects with a continuum of grades of membership. Such a set is characterized by a membership (characteristic) function which assigns to each object a grade of membership ranging between zero and one. The notions of inclusion, union, intersection, complement, relation, convexity, etc., are extended to such sets, and various properties of these notions in the context of fuzzy sets are established. In particular, a separation theorem for convex fuzzy sets is proved without requiring that the fuzzy sets be disjoint."

"It was a biologist — Ludwig von Bertalanffy — who long ago perceived the essential unity of system concepts and techniques in the various fields of science and who in writings and lectures sought to attain recognition for “general systems theory” as a distinct scientific discipline. It is pertinent to note, however, that the work of Bertalannfy and his school, being motivated primarily by problems arising in the study of biological systems, is much more empirical and qualitative in spirit than the work of those system theorists who received their training in exact sciences. In fact, there is a fairly wide gap between what might be regarded as “animate” system theorists and “inanimate” system theorists at the present time, and it is not at all certain that this gap will be narrowed, much less closed, in the near future. There are some who feel this gap reflects the fundamental inadequacy of the conventional mathematics—the mathematics of precisely defined points, functions, sets, probability measures, etc.—for coping with the analysis of biological systems, and that to deal effectively with such systems, we need a radically different kind of mathematics, the mathematics of fuzzy or cloudy quantities which are not describable in terms of probability distributions. Indeed the need for such mathematics is becoming increasingly apparent even in the realms of inanimate systems"

"and Richard Ericson have articulated the potential of systems and cybernetics (communications and control) concepts to improve the decision-making processes and “steering” mechanisms of government."

"It follows from this that man's most urgent and pre-emptive need is maximally to utilize cybernetic science and computer technology within a general systems framework, to build a meta-systemic reality which is now only dimly envisaged. Intelligent and purposeful application of rapidly developing telecommunications and teleprocessing technology should make possible a degree of worldwide value consensus heretofore unrealizable."