Quotes

  • Feedback is a method of controlling a system by reinserting into it the results of its past performance. If these results are merely used as numerical data for the criticism of the system and its regulation, we have the simple feedback of control engineers. If, however, the information which proceeds backward from the performance is able to change the general method and pattern of performance, we have a process which may well be called learning.

    Norbert Wiener, The Human Use of Human Beings: Cybernetics and Society
  • Cybernetics takes the view that the structure of the machine or organism is an index of the performance that may be expected from it.

    Norbert Wiener, The Human Use of Human Beings, Cybernetics and Society

  • Yet even this modified formless democracy is too anarchic for many of those who make efficiency their first ideal. These worshipers of efficiency would like to have each man move in a social orbit meted out to him from his childhood, and perform a function to which he is bound as the serf was bound to the clod. Within the American social picture, it is shameful to have these yearnings, and this denial of opportunities implied by an uncertain future. Accordingly, many of those who are most attached to this orderly state of permanently alloted functions would be confounded if they were forced to admit this publicly. They are only in a position to display their clear preferences through their actions.

    Norbert Wiener, The Human Use of Human Beings: Cybernetics and Society
  • Men who have an elaborate philosophical defence of their views sometimes take pleasure in boasting of their almost babyish credulity. Having reached their own goal through labyrinths of logic, they will point the stranger only to the very shortest short cut of authority; merely in order to shock the simpleton with simplicity. Or, as in the present case, they will find a grim amusement in presenting the separate parts of the scheme as if they were really separate; and leave the outsider to make what he can of them.

    So when somebody says that a fast is the opposite to a feast, and yet both seem to be sacred to us, some of us will always be moved merely to say, “Yes,” and relapse into an objectionable grin. When the anxious ethical enquirer says, “Christmas is devoted to merry-making, to eating meat and drinking wine, and yet you encourage this pagan and materialistic enjoyment,” you or I will be tempted to say, “Quite right, my boy,” and leave it at that. When he then says, looking even more worried, “Yet you admire men for fasting in caves and deserts and denying themselves ordinary pleasures; you are clearly committed, like the Buddhists, to the opposite or ascetic principle,” we shall be similarly inspired to say, “Quite correct, old bean,” or “Got it first time, old top,” and merely propose an adjournment for convivial refreshment.

    Nevertheless, it is a temptation to be resisted

    G.K. Chesterton, The Feasts and the Ascetic

  • What many of us fail to realize is that the last four hundred years are a highly special period in the history of the world. The pace at which changes during these years have taken place is unexampled in earlier history, as is the very nature of these changes. This is partly the result of increased communication, but also an increased mastery over nature which, on a limited planet like earth, may prove in the long run to be an increased slavery to nature. For the more we get out of the world the less we leave, and in the long run we shall have to pay our debts at a time that may be very inconvenient for our own survival. We are the slaves of our technical improvement and we can no more return a New Hampshire farm to the self-contained state in which it was maintained in 1800 than we can, by taking thought, add a cubit to our stature or, what is more to the point, diminish it. We have modified our environment so radically that we must now modify ourselves in order to exist in this new environment. We can no longer live in the old one. Progress imposes not only new possibilities for the future but new restrictions.

    Norbert Wiener, The Human Use of Human Beings: Cybernetics and Society

  • If we are truly praying this prayer to God’s honour, we can never simply pray for food for ourselves. We must pray for the needs of the whole world, where millions go hungry and many starve. And already we may sense, bubbling up out of the prayer, the realization that if we truly pray it we might also have to do something about it, to become part of God’s answer to our praying.

    N.T. Wright, Matthew for Everyone, Part 1
  • The whole concept of self-care puts the onus of stress management on the individual when the problem is living in a stressful world … Self-care can be a sort of social gaslighting, where we blame humans for struggling in the midst of inhumane conditions. Sometimes, the problem isn’t our inability to measure up to life’s demands: often, it’s the demands of society that should be changed.

    Bryan Jarrell, Help Beyond Self Care

  • Not to sound like a curmudgeon, but when I was a teenager, I took the train to go to the record store to find rare stuff. Spotify is way more convenient, but that wasn’t the point. The point was to get out and feel like you’re hunting, to feel like you’re living your life. I’m going to the movies, I’m going to this show. What streaming has done – it’s very convenient,  but it’s taken the feeling of going hunting and turned it into we’re all just being fed. We’re all farm animals that are just being fed, and we’re being fed content. You can just stay home. “Just stay home. We’ll just feed it to you.” No wonder everyone’s depressed.

    Don Hertzfeldt, interview with Slate

  • Holy Spirit,
    Giving life to all life,
    Moving all creatures,
    Root of all things,
    Washing them clean,
    Wiping out their mistakes,
    Healing their wounds,
    You are our true life,
    Luminous, wonderful,
    Awakening the heart from its ancient sleep.

    Hildegard of Bingen, The Enlightened Heart
  • The reconcilably bittersweet nature of adulthood was suddenly too much. I am purportedly a grown-up, but I don’t know the answers. I feel bone-weary from carrying around heavy things. I hate that monsters exist, and that they often win, and that some of them live in me.

    Elizabeth Oldfield, Soul Work for the End of the World