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Quote by Nicholas Carr

“Technology isn’t what makes us “post-human” or “transhuman,” as some writers and scholars have recently suggested. It’s what makes us human. Technology is in our nature. Through our tools we give our dreams form. We bring them into the world. The practicality of technology may distinguish it from art, but both spring from a similar, distinctly human yearning.”

Quote by Nicholas Carr

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The Glass Cage: Automation and Us

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Nicholas Carr

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“Theistic claims that supernatural agency exists in the universe derive from ancient traditions of belief. The word 'atheist' is a theist's term for a person who does not share such beliefs. Theists think that atheists have a belief or set of beliefs, just as theists do but in the opposite sense, about theism-related questions. This is a mistake; atheists certainly have beliefs about many things, but they are not 'theistic-subject-matter-related beliefs' in any but a single negative sense. For atheism is the absence of 'theistic-subject-matter-related belief. Although it is true that 'absence of belief in supernatural agency' is functionally equivalent to 'belief in the absence of supernatural agency', theists concentrate on the latter formulation in order to make atheism a positive as opposed to privative thesis with regard to theistic-subject-matter-related matters. This is what makes theists think they are in a kind of belief football match, with opposing sets of beliefs vying for our allegiance. What is happening is that the theists are rushing about the park kicking the ball, but the atheists are not playing. They are not even on the field; they are in the stands, arguing that this particular game should not be taking place at all.”

“ရာဇဝင်အဆက်ဆက်မှာ လူမျိုးအချင်းချင်းပေါင်းပြီး လူမျိုးသစ်ဖြစ်လာတာ၊ လူမျိုးတစ်မျိုးက တစ်မျိုးကို မျိုသွားတာတွေ ရှိသားပဲ။ တရုတ်ခေါ်ခေါ်၊ အင်္ဂလိပ်ခေါ်ခေါ် လူတွေလည်း လူလူချင်း ရောနှောသွားတာပဲ၊ အထွေးတော့ ဘာမှ ကန့်ကွက်စရာမရှိပါဘူး၊ ဗမာမှ ယူမယ် စိတ်မကူးပါဘူး။ တကယ်တော့ ဂျာမန်ကောင်းကင်မှာ ဂျူးလူမျိုးတွေ ပြာကျတဲ့ အငွေ့နဲ့ မှောင်မည်းသွားတဲ့ အဖြစ်မျိုးသာ ကြောက်စရာ ရွံ့စရာပါ။”

“I am afraid of those who are too simple on the outside; for their vanities they wear upon their hearts. Better to meet a person who wears their vanities out in the open where you can see them! Than one who hides them in their hearts! For it is the stuff of the heart that is hidden; while the stuff on the outside is not. And we are all vain; the difference is where we put it! I would rather meet a person vain on the outside; while possessing the simplest of hearts.”

“It opens the mind toward an understanding of human nature and destiny. It increases wisdom. It is the very essence of that much misinterpreted concept, a liberal education. It is the foremost approach to humanism, the lore of the specifically human concerns that distinguish man from other living beings. . . . Personal culture is more than mere familiarity with the present state of science, technology, and civic affairs. It is more than acquaintance with books and paintings and the experience of travel and of visits to museums. It is the assimilation of the ideas that roused mankind from the inert routine of a merely animal existence to a life of reasoning and speculating. It is the individual’s effort to humanize himself by partaking in the tradition of all the best that earlier generations have bequeathed.”

“Now having travelled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would be no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. This was a solution Leonardo da Vinci and the men of the Renaissance never would have accepted, even if, like Leonardo they ended their thinking in despondency. They would not have done so, for they would have considered it intellectual suicide to separate meaning and values from reason this way. And they would have been right. Such a solution is intellectual suicide, and one may question the intellectual integrity of those who accept such a position when their starting point was pride in the sufficiency of human reason.”