I believe it will be referred to as a revolution, so to speak -- when society, faced with great challenges, made a seismic shift from individual getting and spending towards a rediscovery of collective good.
Work in my lab is focused on the first critical period in development, and that is the period in which babies try to master which sounds are used in their language.
今は かつてないほど 盲目的に従い 盲目的に受け入れ 盲目的に信頼する 時代ではありません
For now, more than ever, is not the time to be blindly following, blindly accepting, blindly trusting.
So, we're used to not challenging religious ideas, and it's very interesting how much of a furor Richard creates when he does it." -- He meant me, not that one.
That we have a hesitation in espousing the universality of democratic culture because we are associating that -- we associate believing in the universality of our values -- with extremists.
Let's go to 40, 000 years before the present, to the time of the cultural explosion, when music, art, technology, so many of the things that we're enjoying today, so many of the things that are being demonstrated at TED were born.
Of course, there will be time for all that later in your life, after you come out of your room and begin to blossom, or at least pick up all your socks.
So these are the kinds of layers, the kinds of questions I wanted to lead you through today; the question of: What are the intentions that you bring to bear when you're designing something?
後にヨーロッパ共通の言語である ラテン語に翻訳する時 ― ギリシャ語の「カイ」を ギリシャ語の「カイ」を そのままラテン文字 X に置き換えました
Later when this material was translated into a common European language, which is to say Latin, they simply replaced the Greek Kai with the Latin X.
Now, I think, in fact, we're at a turning point in human history, where we can finally now rebuild many of the institutions of the Industrial Age around a new set of principles.
[Light in Slow Motion... 10 Billion x Slow] Now, the whole event -- (Applause) Now remember, the whole event is effectively taking place in less than a nanosecond -- that's how much time it takes for light to travel.
But usually, when we talk about the ills of fascism, we do so in an ineffective way, because we tend to depict fascism as a hideous monster, without really explaining what was so seductive about it.
As we design these things, we could be thinking about designing these invisible worlds, and also thinking about how they interact with our personal ecosystems.
森の中で木が成長する時には 酸素を発しながら CO2 を吸収します さらに木がその命を終えて 森の地面に朽ちていくと 大気か地中に 吸収したCO2 を戻します
When a tree grows in the forest and gives off oxygen and soaks up carbon dioxide, and it dies and it falls to the forest floor, it gives that carbon dioxide back to the atmosphere or into the ground.
It dominates how we talk about arguments, it dominates how we think about arguments, and because of that, it shapes how we argue, our actual conduct in arguments.
But this also reminds us that, although we are still working with mice, it's probably a good idea to start thinking and discussing about the possible ethical ramifications of memory control.
Otherwise, how else do we tell our grandchildren that your grandparents sat in that room in neat little rows like cornstalks and watched this professor at the end talk about content and, you know, you didn't even have a rewind button?
MG: So I, one of the things I love to do when I travel is to go out to the rural areas and talk to the women, whether it's Bangladesh, India, lots of countries in Africa, and I go in as a Western woman without a name.
(Applause) SS: So coming back a little bit, our ultimate goal, rather, is to capture their mannerisms or the unique way each of these people talks and smiles.
So all this would count as religion for Rattray, but my point is that when you look into the lives of those people, you also find that every time they do anything, they're conscious of the ancestors.
When you elect them, when you reelect them, when you vote for them, when you listen to what they're offering you, use that word, "good, " and ask yourself, "Is that what a good country would do?"
They aren't afraid that they will be arrested, and if you leave this hall after the conference, nobody has to be afraid that the secret police is standing out and is arresting you.
We don't realize that when we are standing up, we are not just standing up as individuals, we are standing up for our communities, our friends, our peers.
They respond when you understand the meaning of a sentence, but not when you do other complex mental things, like mental arithmetic or holding information in memory or appreciating the complex structure in a piece of music.
The context, of course, is that we're living at a time where technology is disrupting our present at exponential rates, and the biological realm is no exception.
I just want to portray them in a way that their grandchildren are going to look at their grandfather, and they're going to be like, "Whoa, my grandfather is as cool as Beyoncé." (Laughter) It's a really important thing.
So this approach works really great for drawing how to make toast, but what if you wanted to draw something more relevant or pressing, like your organizational vision, or customer experience, or long-term sustainability?
We don't treat somebody or value them based on their monthly income or their credit score, but we have this double standard when it comes to the way that we value our businesses, and you know what?
So in this next experiment, we're going to give babies just a tiny bit of statistical data supporting one hypothesis over the other, and we're going to see if babies can use that to make different decisions about what to do.
By peering through the lens of a telescope we discovered that the Earth is not the unmoving center of reality, and by peering through the lens of the theory of evolution we discovered that spacetime and objects are not the nature of reality.
And if you don't understand that in your mental model of this stuff, what happens inside of a cell seems completely mysterious and fortuitous, and I think that's exactly the wrong image for when you're trying to teach science.
And the kind of scripts we're told for how to deal with the addicts in our lives is typified by, I think, the reality show "Intervention, " if you guys have ever seen it.
When McGowan was transferred, he was told it's because he is a "domestic terrorist, " a term the FBI uses repeatedly when talking about environmental activists.
(Laughter) Nonviolent struggle works by destroying an opponent, not physically, but by identifying the institutions that an opponent needs to survive, and then denying them those sources of power.
And third, when we do cut, we need to save the legacies, the mother trees and networks, and the wood, the genes, so they can pass their wisdom onto the next generation of trees so they can withstand the future stresses coming down the road.
I had them keep track of their time for a week so I could add up how much they worked and slept, and I interviewed them about their strategies, for my book.
I know an unmarried woman in Nigeria who, when she goes to conferences, wears a wedding ring because according to her, she wants the other participants in the conference to "give her respect."
If a woman has to get ready for business meeting, she has to worry about looking too feminine and what it says and whether or not she will be taken seriously.
Now, this leads me to the next question: if we now spend more time online than on any other activity, including sleeping, we're now up to 11 hours a day, one hour more than last year, by the way, does it make a difference?
So in the general population, it's likely that the dose of virus that you receive when you are infected is much less than the dose that a health worker would receive, health workers having more serious infections.
And when I love my servant, " God says, "I become the eyes by which he or she sees, the ears by which he or she listens, the hand by which he or she grasps, and the foot by which he or she walks, and the heart by which he or she understands."
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I believe it will be referred to as a revolution, so to speak -- when society, faced with great challenges, made a seismic shift from individual getting and spending towards a rediscovery of collective good. 