No one cared about letting people take a smoke break for 15 minutes 10 years ago, so why does anyone care if someone goes to Facebook or Twitter or YouTube here and there?
But what's more important about this app is that it represents how a new generation is tackling the problem of government -- not as the problem of an ossified institution, but as a problem of collective action.
And to get out from underneath it -- to find our way back to each other, we have to understand how it affects us and how it affects the way we're parenting, the way we're working, the way we're looking at each other.
And who could fail to notice, lit up in the blazing insulation, the tiny looks of wonderment on the faces of his fellow mice -- one-time inhabitants of what once was your house in the country?
Why, when the question of what the good life is informs everything that we design, should we stop at design and not ask ourselves: How does it apply to our own life?
So swift is the velocity of the techno-scientific revolution, so startling in its countless twists and turns, that no one can predict its outcome even a decade from the present moment.
I'm going to share data with you from one aspect of my research focused on architecture that demonstrates how, through both conscious and unconscious design, we're impacting these invisible worlds.
I wished to tell him that what makes most of us who we are most of all is not our minds and not our bodies and not what happens to us, but how we respond to what happens to us.
When we first went out to talk to people in factories about how we could get robots to interact with them better, one of the questions we asked them was, "Do you want your children to work in a factory?"
And having said to your dad, Nic, that I would try to teach you, I was then slightly confused as to how I might go about that if I wasn't allowed near the piano.
And in a study done in Canada, researchers planted the false memory that when you were a kid, something as awful as being attacked by a vicious animal happened to you, succeeding with about half of their subjects.
So those are the four basic kinds of immortality stories, and I've tried to give just some sense of how they're retold by each generation with just slight variations to fit the fashions of the day.
But how do we know if we're actually reducing the net environmental impacts that our actions as individuals and as professionals and as a society are actually having on the natural environment?
The video they've produced is very sexy, and so I'm going to play you a clip just so you can get a feel both for the capabilities of the software but also how it's marketed to their government clients.
You can fundamentally change your reaction to things so that it allows you to go places and see things and do things that otherwise would be completely denied to you...
There's three extreme interfaces in my bionic limbs: mechanical, how my limbs are attached to my biological body; dynamic, how they move like flesh and bone; and electrical, how they communicate with my nervous system.
Copyright policy, Internet policy, how are you ever going to address those problems so long as there's this fundamental corruption in the way our government works?"
Absent having new scripts, we just follow the oldest ones in the book -- decency, a work ethic, love — and let happiness and self-esteem take care of themselves.
I look at them as individuals, and I think about them as creatures with their own individual weather systems guiding their behavior and informing how they respond to the world.
This is the five biggest TV channels in Norway on a normal Friday, and if you look at NRK2 over here, look what happened when they put on the Bergen Railway show: 1.2 million Norwegians watched part of this program.
I spent the last few weeks gathering data about Rio, and one of the things that stood out to me about this city is that everything's really kind of mixed up.
So these equations predict how the wife or husband is going to respond in their next turn of the conversation, how positive or negative they're going to be.
Now, if we want better buildings for dying, then we have to talk about it, but because we find the subject of death uncomfortable, we don't talk about it, and we don't question how we as a society approach death.
すると 探究心のある方々は すぐに 次の疑問が湧いてきますよね まさにどうやって 協働しているのか
The next question that immediately arises in the mind of an inquisitive listener is: How, exactly, do we do it?
想像してください この考えが 何百万人もの 認知症と共に生き 死にゆく人々に どう影響するでしょう
Imagine the ripples of this notion for the millions of people living and dying with dementia.
I would like to share my own experience in using social media for activism, and talk about some of the challenges I have personally faced and what we could do about them.
Rather than deciding how language should be used, it describes how people actually use it, and tracks the innovations they come up with in the process.
I explained who I was, and I asked if they could tell me why they requested infant retinas in March of 2010, and I asked if my family could visit their lab.
Here I am having just lost three family members to Islamophobia, having been a vocal advocate within my program on how to deal with such microaggressions, and yet -- silence.
Second, we can execute and perform as we're expected, but then reflect on what we could do better next time, like Beyoncé does, and we can observe and emulate experts.
That a girl's most intimate part is open to public scrutiny, open to critique, to becoming more about how it looks to someone else than how it feels to her.
How do psychologists try to understand such transformations of human character, if you believe that they were good soldiers before they went down to that dungeon?
This poet describes it as opening a door that floats in the sky -- a very similar description to what Albert Einstein gave as to how he imagined the forces of relativity, when he was struggling with trying to understand how it worked.
And while people still want to know how those ancient wonders were built, I've been asking Cyclops how to create the mystery that compels people to ask that very question.
But how do you reconcile this idea of it being bad to think of someone as a "loser, " with the idea that a lot of people like, of seizing control of your life, and that a society that encourages that, perhaps has to have some winners and losers?
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No one cared about letting people take a smoke break for 15 minutes 10 years ago, so why does anyone care if someone goes to Facebook or Twitter or YouTube here and there? 