“It is much more accurate to identify the factors of production as know-how (that is genetic information structure), energy, and materials, for, as we have seen, all processes of production involve the direction of energy by some know-how structure toward the selection, transportation, and transformation of materials into the product”

Source: The God of the Machine (1943), p. 39

Source: The Rise of the Network Society, 1996, p. 16-17 as cited in: Andy Hargreaves (2003) Teaching in the Knowledge Society: Education in the Age of Insecurity. p. 16

Re: In- and Out-of- core editors http://groups.google.com/group/comp.lang.lisp/msg/865c7dadceb68cbb (Usenet article).
Usenet articles, Miscellaneous

Preface to ' (1859).
Source: A Contribution to the Critique of Political Economy
Context: In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. [Es ist nicht das Bewußtsein der Menschen, das ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das ihr Bewusstsein bestimmt. ] At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or — what is but a legal expression for the same thing — with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.

Source: Europe and the People Without History, 1982, Chapter 9, Industrial Revolution, p. 267.

Laszlo (1992) "Information Technology and Social Change: An Evolutionary Systems Analysis". Behavioral Science 37: p. 247.

Quote, End of 1921, from; Liubov Popova, untitled manuscript, cited by A. Adaskina in 'Liubov' Popova. Put' stanovleniia khudozhnika-konstruktora', 'Tekhnicheskaia estetika', no.11, 1978, p.19; as quoted by Christina Lodder in Tate Papers no. 14: Liubov Popova: From Painting to Textile Design http://www.tate.org.uk/research/publications/tate-papers/14/liubov-popova-from-painting-to-textile-designhttp://www.tate.org.uk/research/publications/tate-papers/14/liubov-popova-from-painting-to-textile-design

real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process. If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life-process.
Source: The German Ideology (1845-1846)