Culture quotes

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Christopher_Wolfgang_Alexander

Time for Equilibrium

“Misfit provides an incentive to change; good fit provides none. In theory the process is eventually bound to reach the equilibrium of well-fitting forms. However, for the fit to occur in practice, one vital condition must be satisfied. It must have time to happen. The process must be able to achieve equilibrium before the next culture change upsets it again... The direct response is the feedback of the process. If the process is to maintain the good fit ... while the culture drifts, it needs a feedback sensitive enough to take action the moment that one of the potential failures actually occurs.”

Mihaly_Csikszentmihalyi

Culture Shields

“One of the major functions of every culture has been to shield its members from chaos, to reassure them of their importance and ultimate success…. An unrealistic trust in the shields, in the cultural myths, can lead to equally extreme disillusion when they fail... The shields that have worked in the past — the order that religion, patriotism, ethnic traditions, and habits instilled by social classes used to provide — are no longer effective for increasing numbers of people who feel exposed to the harsh winds of chaos.”
  • Source: Mihaly Csikszentmihalyi in the book “Flow: The Psychology of Optimal Experience“, chapter “The Shields of Culture”, page 11. Original content published by Harper Perennial Modern Classics in 1990. Kindle edition published by Harper Collins in 2008. ISBN: 978-0061876721.

David_Deutsch

Gigantic Computation

“Think of all our knowledge-generating processes, our whole culture and civilization, and all the thought processes in the minds of every individual, and indeed the entire evolving biosphere as well, as being a gigantic computation. The whole thing is executing a self-motivated, self-generating computer program. More specifically it is, as I have mentioned, a virtual-reality program in the process of rendering, with ever-increasing accuracy, the whole of existence.”

Peter_Drucker

Arts

“The arts alone give direct access to experience. To eliminate them from education - or worse, to tolerate them as cultural ornaments - is antieducational obscurantism. It is foisted on us by the pedants and snobs of Hellenistic Greece who considered artistic performance fit only for slaves...”
  • Source: Peter F. Drucker, “Landmarks of Tomorrow: A Report on the New 'Post-Modern' World”, New York: Harper & Row, 1959. p. 144.

Samuel_C_Florman

Drudgery

“Once the common man was released from drudgery, the engineers reasoned, he would inevitably become educated, cultured and ennobled, and this improvement in the race would also be to the credit of the engineering profession. Improved human beings, of course, would have to be happier human beings.”
  • Source: From the book “The Existential Pleasures of Engineering” by {Samuel C. Florman}. Second edition published in 1994 by {St. Martin's Press}, New York, NY. First edition published in 1976. Kindle edition published in 2023. E-book ISBN 978-1466842366. Chapter 1, page 6.

Yuval_Noah_Harari

Wisdom Depends

“Wisdom is commonly understood to mean ‘making right decisions,’ but what ‘right’ means depends on value judgments that differ among diverse people, cultures, and ideologies.”
  • Source: Yuval Noah Harari writing in his book ‘Nexus: A Brief History of Information Networks from the Stone Age to AI’. Published in 2024 by Random House. Kindle edition. Prologue page XVI. ISBN 978-0593734247.

Andrew_Hui

Aphorism Genre

“The shortest of genres — the aphorism... A basic unit of intelligible thought, this microform has persisted across world cultures and histories, from Confucius to Twitter... Opposed to the babble of the foolish, the redundancy of bureaucrats, the silence of mystics, in the aphorism nothing is superfluous, every word bears weight.”
  • Source: From the book “A Theory of the Aphorism from Confucius to Twitter” by Andrew Hui. Published in 2019 by Princeton University Press. ISBN 978-0691188959. Introduction, page 1.

Aphorism Network

“Aphorisms have been for millennia anthologized and de-anthologized, revived and mutilated, quoted and misquoted, they constitute their own cultural network.”
  • Source: From the book “A Theory of the Aphorism from Confucius to Twitter” by Andrew Hui. Published in 2019 by Princeton University Press. ISBN 978-0691188959. Introduction, page 2.

David_E_Nye

Unanticipated Consequences

“The combined choices of inventors, entrepreneurs, and consumers create unanticipated cultural consequences. Because no single individual or institution wills certain changes, they are often mistaken for attributes of the machine itself... Machines are human-directed agents of cultural change.”
  • Source: A book. Written by David E. Nye. Entitled 'Narratives and Spaces'. Published in 1997 by Univerity of Exeter Press, Exeter, UK. Hardback ISBN 0-85989-555-6. Paperback ISBN 0-85989-556-4. Introduction, pages 2-3.

Computers and Postmodernism

“The computerization of society was simultaneous with the cultural movement known as postmodernism. A precise definition will probably ever elude us, not least because it has been continually redefined by critics since the late 1940s.”
  • Source: A book. Written by David E. Nye. Entitled 'Narratives and Spaces'. Published in 1997 by Univerity of Exeter Press, Exeter, UK. Hardback ISBN 0-85989-555-6. Paperback ISBN 0-85989-556-4. Chapter 10, page 162.

J_Robert_Oppenheimer

Science Starts with Preconception

“Science starts with preconception, with the common culture, and with common sense. It moves on to observation, is marked by the discovery of paradox, and is then concerned with the correction of preconception. It moves then to use these corrections for the designing of further observation and for more refined experiment. And as it moves along this course the nature of the evidence and experience that nourish it becomes more and more unfamiliar; it is not just the language that is strange [to common culture].”
  • Source: J. Robert Oppenheimer, From 'The Growth of Science and the Structure of Culture', Daedalus (Winter 1958), 87, No. 1, 67.

Steven_Pinker

Neurons to Consciousness

“None of us has a brain that can actually put us in touch with reality unaided with truth. I've just shown you a bunch of gadgetry that responds to things that are essential to our survival, things that prevent us from falling off cliffs and bumping into trees. But they don't actually correspond to any clear description of the world as it is. So we have, for example, circuitry that responds to the edges rather than the physical distribution of light, because edges are important, that's where objects leave off and their backgrounds begin. Moreover, they can be fooled, as I did with each one of you. That since our neural circuitry does consist of a mechanism, not a pipeline to the truth or a window onto objective reality. That is naïve realism we know is false because there are illusions. You can't just trust your senses. That means we need some way of augmenting the faculties that nature gave us to make our beliefs as accurate as possible. Which of course is why the early modern philosophers made such a big deal of visual illusions. They said you can't just open your eyes and see the world as it is. Look at all these illusions. So what we do, what gives some of us confidence that our beliefs are objectively true is that they are part of an institutional infrastructure of testing and criticism and logic and determining which hypotheses withstand criticism and attempts at refutation. Devising exotic arrangements of reality to reflect the way reality is put together, namely experiments. Thanks to this huge network of minds, each one of them making up for deficits of all the others, we like to think that we have a collective grasp on truth that none of us individually can have. But of course, it's always fallible. The religious beliefs I think were actually pretty reasonable hypotheses in earlier states of our collective knowledge. Even Richard Dawkins said that before Darwin he probably would have been a creationist because the cosmic engineer was the only available explanation for the obvious adaptive complexity of living things. I would add that prior to the advent of modern neuroscience I probably would have believed in souls because there was no better explanation for phenomena such as that people respond intelligently to their environments. When you dream some part of you is up and about the world while your body is in bed the whole time. That seems like there must be some part of you that can leave your body. When a person suddenly dies some kind of animating force no longer seems to be animating the body that was there just a few minutes ago. So the soul hypothesis is not a stupid or irrational belief, nor is creationism if it's the best that you have. Now, of course, we can do better. But doing better in part depends not just on this cumulative weight of evidence and argument. But because few of us can actually reconstruct the scientific observations that justify the theory of natural selection or the theory of neural networks, all of us, at least a little bit, take it on faith in the following sense; that there is a community that you trust enough because when they have been challenged to defend their beliefs they can connect them to reality. They have shown that it isn't magic. That they have given reason to trust them because they've convinced you that they're the mores of their culture, of their scientific culture, designed so that they will find true things and weed out false things. If you don't have a degree of solidarity or trust, if you think that scientists are all in cahoots with big corporations or are trying to tear down all faith and values and meaning and you simply refuse to follow through the very long chain of deduction that connects the claims to the experiments, then you'll naturally reject it just because it's not your tribe. For you and me scientists are our tribe and we're apt to give them some credibility, indeed some credulousness, knowing that if ever challenged it would be repaid. But unless you trace that through it can be all too easy to reject the conclusions of science, and indeed a number of studies have shown that contrary to the common belief that people believe in falsehoods, such as that vaccines cause autism or that humans were created five thousand years ago or that the burning of fossil fuels has no effect on global temperatures, it turns out that people with those beliefs that we have every reason to believe are false are no more scientifically naïve on average than people that have beliefs that are scientifically justified. You give a test on evolution to a bunch of people who believe in evolution, give it to a bunch of creationists, there's not much difference in how well they score. In fact, often they are equal. Likewise, the typical grasp of climate science among someone who signs on to the scientific consensus is not much better than the adamant deniers. That kind of dashes the hope that simply by increasing the quality of science education you will lead people to more accurate beliefs. There, in addition, has to be a dissociation of who you think are the good guys and who are the bad guys from who has the best claims to truth. That's what it depends on.”

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Willard_Van_Orman_Quine

Science as a Tool

“As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries - not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer. For my part I do, qua lay physicist, believe in physical objects and not in Homer's gods; and I consider it a scientific error to believe otherwise. But in point of epistemological footing the physical objects and the gods differ only in degree and not in kind. Both sorts of entities enter our conception only as cultural posits. The myth of physical objects is epistemologically superior to most in that it has proved more efficacious than other myths as a device for working a manageable structure into the flux of experience.”
  • Source: From A Logical Point of View (1953), p. 44.

E_O_Wilson

Cultural Evolution Fast Biological Evolution Slow

“Cultural evolution is Lamarckian and very fast, whereas biological evolution is Darwinian and usually very slow.”
  • Source: Chapter 4. On Human Nature (1978). On Human Nature; written by Edward O. Wilson; first edition; published in 1978 by Cambridge University Press; ISBN 0674634411.

Biological Evolution Outrun By Cultural Change

“Because it is... far slower than Lamarckian evolution, biological evolution is always quickly outrun by cultural change.”
  • Source: Chapter 4. On Human Nature (1978). On Human Nature; written by Edward O. Wilson; first edition; published in 1978 by Cambridge University Press; ISBN 0674634411.

Nationalism and Racism

“Nationalism and racism, to take two examples, are the culturally nurtured outgrowths of simple tribalism.”
  • Source: Chapter 4. On Human Nature (1978). On Human Nature; written by Edward O. Wilson; first edition; published in 1978 by Cambridge University Press; ISBN 0674634411.

Knowledge is the Ultimate Emancipator

“Pure knowledge is the ultimate emancipator. It equalizes people and sovereign states, erodes the archaic barriers of superstition and promises to lift the trajectory of cultural evolution. But I do not believe that it can change the ground rules of human behavior or alter the main course of history's predictable trajectory.”
  • Source: Chapter 4 (Emergence). On Human Nature (1978). On Human Nature; written by Edward O. Wilson; first edition; published in 1978 by Cambridge University Press; ISBN 0674634411.

Shoshana_Zuboff

Animality

“The close relationship between the rejection of animality and the progress of civilization is at the heart of our modern conception of work. Marx expressed this relationship when he argued that mastery of the material world was the basis upon which man humanized himself and developed culture. This in fact is the civilizing process; humanization means tempering animality with rationality, aesthetic grace, and moral choice.”
  • Source: Zuboff, S. (1988). In The Age Of The Smart Machine: The Future Of Work And Power. New York, NY: Basic Books, p. 30. ISBN:0465032125.

Time Study Expert

“The time-study expert became the new focus of workers' antagonisms. Informal production quotas persisted and, in many cases, took on an overtly anti-management spirit. The union contract became the most important means for institutionalizing workers' instincts for self-preservation, as rationalization routed out the ordinary graces with which the workday had been laced. Concern over wages and hours, work rules, and working conditions began to replace the craftworker's culturally embedded practices of effort regulation. Overall, the purification of effort meant a heightened standard of labor discipline, and as such it widened the gulf between those who gave of their bodies in the service of production and those who did not.”
  • Source: Zuboff, S. (1988). In The Age Of The Smart Machine: The Future Of Work And Power. New York, NY: Basic Books, p. 46. ISBN:0465032125.