"We have a lot of sophisticated analyses that try, with great precision, to predict and describe existing systems in terms of an assumption of universal rationality and a sub-assumption that what that rationality tries to do is maximize returns to the self. Yet we live in a world where that's not actually what we experience. The big question now is how we cover that distance between what we know very intuitively in our social relations, and what we can actually build with."
"Darwinian aesthetics is not some kind of ironclad doctrine that is supposed to replace a heavy postructuralism with something just as oppressive. What surprises me about the resistance to the application of Darwin to psychology, is the vociferous way in which people want to dismiss it, not even to consider it. Is this a holdover from Marxism or religious doctrines? I don't know. Stephen Jay Gould was one of those people who had the idea that evolution was allowed to explain everything about me, my fingernails, my pancreas, the way my body is designed—except that it could have nothing to say about anything above the neck. About human psychology, nothing could be explained in evolutionary terms: we just somehow developed a big brain with its spandrels and all, and that's it."
"What motivates people? What is it that people want to figure out, and when do they decide, "Hey, I've got to go find some information," and how can we get them to do that more, to find the information, and then use it in their life?"
"These are exhibitions which are not material, but which are more virtual, virtual in the sense of them always being able to be reactualized. They can be revisited and reactualized and updated, and they are also not related to a place. The exhibition can go to where the viewer is. Anybody in the world can download these formulas and pin them on the wall, or they can do their own and trigger their own formulas. We are in the very early days of understanding how the Internet can be used for exhibitions."
"The power redistributions of the 21st century have dealt representative democracies out. Representative democracies are a poor fit to the challenges ahead, and 'rebooting' them is not enough. The future looks nothing like democracy, because democracy, which sought to empower the individual, is being obsolesced by a social order which hyperempowers him."
"There are 43 stones passing amongst you. It’s called the Tradescant's Ark Experiment and I’ve named it in honor of John Tradescant and John Tradescant, Sr. and Jr., father and son, who were collectors of things in the 17th century. They were the exhibitors of the world's first pay-to-view museum and they had a cabinet of curiosities set up in Lambeth, on the Thames, which much later was sold to Elias Ashmole and became the germ of the Ashmolean Museum. Not much of it survives, there are little parts of it in the Ashmolen Museum. What is more important is the intellectual move they made in the catalog, which John Tradescant the younger created and in which he distinguished between 2 types of things, naturalls and artificialls. He divided all the things he collected into those he thought were natural and those that were modified by human hand—what archaelogists today call artifacts."
The coincidence last spring of Walter Isaacson's Einstein biography (Einstein: His Life and Universe) hitting the #1 spot on the New York Times bestseller list, coupled with the publication of The Endless Universe: Beyond The Big Bang by Paul Steinhardt, the Albert Einstein Professor of Science at Princeton University (coauthored with Neil Turok), created an interesting opportunity.
I invited Walter, Paul and Columbia University string theorist, best selling author and TV presenter, Brian Greene, to participate in an Edge symposium on Einstein. Walter, Paul, and Brian, showed up for the session in early June.
"This text sees Judas dying as a martyr—because here the other disciples hate him so much that they kill him! But the Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that. It's as if an imam were to challenge the radical imams who encourage "martyrdom operations" and accuse them of complicity in murder—the Gospel of Judas shows "the twelve disciples"—stand-ins for church leaders—offering human sacrifice on the altar—and doing this in the name of Jesus! Conservative Christians hate gospels like this—usually call them fakes and the people who publish them (like us) anti Christian. There was a great deal of censorship in the early Christian movement—especially after the emperor became a Christian, and made it the religion of the empire—and voices like those of this author were silenced and denounced as "heretics" and "liars." The story of Jesus was simplified and cleaned up—made "orthodox.""
"I see some fundamental contradiction here. Everybody criticizes Richard Dawkins and Sam Harris. But at least they're talking about how ludicrous some of these belief systems are. I know that David Sloan Wilson doesn't take issue with the way I've framed these questions, but to see religion as having a positive influence does not get at the fundamental question of what it means to have faith. What is so good about having faith when you don't have evidence?"
— Natalie Angier
"With apologies to Natalie, I think there's a kind of a silliness to banging away at religious beliefs for their obvious falsehood, when in fact, if you're an evolutionist, the only way you would want to evaluate these beliefs is to examine what they cause people to do." — David Sloan Wilson
"How do the microprocesses of cultural transmission affect the macro structure of culture, its content, its evolution? The microprocesses, the small-scale local processes I am talking about are, on the one hand, psychological processes that happen inside people's brains, and on the other hand, changes that people bring about in their common environment — for instance the noise they make when they talk or the paths they unconsciously maintain when they walk — and through which they interact."