If you care deeply about an issue, and are engaged in group activity on its behalf that is fun and inspiring and heightens your sense of solidarity with others, you are almost certainly not doing your cause any good.
Half of the world is living in some kind of democracy…and yet almost all of us spend our days in workplaces that resemble authoritarian dictatorships. This makes no sense. Anyway.
The organizations we have today are broken because of accelerating user choice.
It is entirely conceivable that life’s splendor forever lies in wait about each one of us in all its fullness, but veiled from view, deep down, invisible, far off. It is there, though, not hostile, not reluctant, not deaf. If you summon it by the right word, by the right name, it will come. This is the essence of magic, which does not create but summons.
Franz Kafka, Diaries
October 18, 1921 “Eternal childhood. Life calls again.”
For me, the religious life is about deep listening to the needs around us. The question becomes, ‘Am I responding in generosity? Am I responding in selfishness? Am I responding in a way that builds up people around me, that builds me up, that is respectful of who I am?’ All of those questions are at the heart of how we discern best steps forward.
If you want to be happy for a day, get drunk; a week, kill a pig; a month, get married; for life, be a gardener.
There’s a thing and a bad guy and the bad guy steals the thing, so they fight. They lose one fight and then they lose another fight and then they win the last fight. The end.
There is nothing noble in being superior to your fellow man; true nobility is being superior to your former self.
What gets me about Tesla’s various products and activities is that, when all is said and done, they are meant to extend the fatal rackets of contemporary life, especially car dependency and the suburban development pattern.
The technologies that have advanced since the seventies are mainly either medical technologies or information technologies—largely, technologies of simulation. They are technologies of what Jean Baudrillard and Umberto Eco called the “hyper-real,” the ability to make imitations that are more realistic than originals. The postmodern sensibility, the feeling that we had somehow broken into an unprecedented new historical period in which we understood that there is nothing new; that grand historical narratives of progress and liberation were meaningless; that everything now was simulation, ironic repetition, fragmentation, and pastiche—all this makes sense in a technological environment in which the only breakthroughs were those that made it easier to create, transfer, and rearrange virtual projections of things that either already existed, or, we came to realize, never would. Surely, if we were vacationing in geodesic domes on Mars or toting about pocket-size nuclear fusion plants or telekinetic mind-reading devices no one would ever have been talking like this. The postmodern moment was a desperate way to take what could otherwise only be felt as a bitter disappointment and to dress it up as something epochal, exciting, and new.