A Quote by George Pattison
I think he [Heidegger] sets the question up in a useful way and, despite appearances, he's not 'against' technology. He just wants us to have a questioning and thoughtful relation to it. This must be relevant to any approach.
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In any event, the proper question isn't what a journalist thinks is relevant but what his or her audience thinks is relevant. Denying people information they would find useful because you think they shouldn't find it useful is censorship, not journalism.
Technology must be implemented as part of a thoughtful, holistic approach to education transformation that includes teacher training, relevant curricula, parental involvement, and programs for children that fill unmet needs for basics like nutrition and health care.
When an individual is taken into custody or otherwise deprived of his freedom by the authorities in any significant way and is subjected to questioning... He must be warned prior to any questioning that he has the right to remain silent, that anything he says can be used against him in a court of law, that he has the right to the presence of an attorney, and that, if he cannot afford an attorney one will be appointed for him prior to any questioning if he so desires.
But why should a religious person be interested in a work like Heidegger's that many regard as the epitome of nihilism? For a start, because Heidegger forces us in a way that few philosophers do to really think through the seriousness and all-encompassing nature of our mortality.
To be creative, an idea must also be appropriate - useful and actionable. It must somehow influence the way business gets done by improving a product, for instance, or by opening up a new way to approach a process.
The way you want to respond is to ask a question: Is this technology directly relevant to our hedgehog concept? If the answer is YES, then we want to become pioneers, not in the technology, but in the application of that technology specifically linked to our hedgehog concept.
You must set up measurement of results and celebrate small victories as you go along. I have observed that any creativity initiative gets about an eighteen-month grace period. If there aren't any tangible results in a year and a half, despite the strongest commitment, someone in the organization is going to start questioning the whole program.
I preach that anybody can improve their lives. I think God wants us to be prosperous. I think he wants us to be happy. To me, you need to have money to pay your bills. I think God wants us to send our kids to college. I think he wants us to be a blessing to other people. But I don't think I'd say God wants us to be rich. It's all relative, isn't it?
Like Nietzsche, Heidegger also gave up on the prospect that schools and universities would nurture the kind of reflective openness to the way of things that, certainly by the 1940s, he identified with authentic thinking. The authentic person is not the Promethean, iron-willed figure that pops up in Nietzsche, but someone more like the Daoist sages whom Heidegger admired.
I don't think any of us can do much about the rapid growth of new technology. A new technology helps to fuel the economy, and any discussion of slowing its growth has to take account of economic consequences. However, it is possible for us to learn how to control our own uses of technology.
To think health when surrounded by the appearances of disease or to think riches when in the midst of the appearances of poverty requires power, but whoever acquires this power becomes a mastermind. That person can conquer fate and can have what he or she wants.
If it had been anything else, we would have said, 'People don't want us to do it. Forget it. Let's just leave it alone.' But this is not in that category. This is interesting science. New science. With a hint of a possibility of a very useful technology. Therefore, if you've got any integrity, you don't give up. You only give up if you find you are wrong. But as long as you believe that you are right, you have to continue. And you have to take the consequences.
I think actually any morality system that rewards only the extremes is a flawed system. Players don't approach life that way, they don't approach games that way, and they shouldn't be trained to approach games that way. They shouldn't be in the mode where, "I've got to choose every good option." They should just play the game. And they should get equal consequences or rewards for that, that are different from the extremes.
Israel defined its God and its relation to that God in existential, relational terms. They did not, until quite late, approach the question of one God in an abstract philosophical way.
I think, actually, any morality system that rewards only the extremes is a flawed system. Players don't approach life that way, they don't approach games that way, and they shouldn't be trained to approach games that way. They shouldn't be in the 'Star Wars' mode where, 'I've got to choose every good option.'
Everybody has to solve that "meaning of life" and purpose question for themselves. Everybody does it their own way. I think you have to be thoughtful about the way that you're doing it. So I describe it as purpose. If you can think about leading a purposeful life - not just an accumulation but you actually make the world a better place - then I think in the grand scheme of the universe, that that explains our existence. If not, we're just passing through. We're grains of sand and we're blowing in the breeze.
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