Cosmos: A Spacetime Odyssey (2014)
abc.net.au http://www.abc.net.au/7.30/content/2013/s3890402.htm.
2013
1970s, Economics for the Citizen (1978)
Simon (1993. p. 2); Cited in Mario Catalani, Giuseppe F. Clerico (1996) Decision making structures. p. 1.
1980s and later
Executive Order 9981 (1948)
1920s, Second State of the Union Address (1924)
Ackoff (1959), "Games, Decisions and Organizations," General Systems, 4 (1959), p. 145-150; cited in: Ludwig von Bertalanffy (1968) General System Theory. p. 9.
1950s
Source: Essays in tektology, 1980, p. 1-2.
Through Our Enemies' Eyes (p. 184)
2000s
Property (1935)
Letter to George Washington (August 1778)
Source: Language in Thought and Action (1949), The Pooling of Knowledge, p. 14
Source: The transformation of corporate control, 1993, p. 6
2000s, 2002, State of the Union address (January 2002)
Pg 1
The Way of Men (2012)
Source: The Functions of the Executive (1938), p. 60
"Six Possible Worlds of Quantum Mechanics" (1986), included in Speakable and Unspeakable in Quantum Mechanics (1987), p. 191
November 26, 1958, as quoted in Malik Mufti (1996), Sovereign Creations: Pan-Arabism and Political Order in Syria and Iraq.
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Source: Language in Thought and Action (1949), The Pooling of Knowledge, pp. 14-15
Source: Production, information costs, and economic organization. 1972, p. 777, Lead paragraph
Concession speech (1994), as quoted in "De Klerk: 'My Political Task Is Just Beginning'" https://web.archive.org/web/20180920124105/https://www.washingtonpost.com/archive/politics/1994/05/03/de-klerk-my-political-task-is-just-beginning/ccdb96c6-5a8f-48d9-9872-3e016b4ee287/?utm_term=.bf09056315ad (3 May 1994), Reuters
1990s, 1994
Crucible of Creativity (2005)
Hugo Chávez during his closing speech at the World Social Forum in Porto Alegre, Brazil. January 31, 2005. http://www.venezuelanalysis.com/news.php?newsno=1486
2005
Cooperation among Animals with Human Implications (1951), page 213 (cited in "The Altruism Equation", by Lee Alan Dugatkin (2006), page 58).
The Third Culture: Beyond the Scientific Revolution (1995)
In his a first address on 13 May 1967 as as President of India delivered in the central hall of the Parliament, in: p. 337.
Quest for Truth (1999)
Pigs Have Wings (1952)
2010s, 2016, June, Speech about the Orlando Shooting (June 13, 2016)
1920s, The Genius of America (1924)
Oscar Iden Lecture Series, Lecture 3: "The State of Individuals" (1976)
The Third Culture: Beyond the Scientific Revolution (1995)
"Potency," review of Born on the Fourth of July (1990-01-22), p. 254.
Movie Love (1991)
Michael C. Jensen and William H. Meckling. "Rights and production functions: An application to labor-managed firms and codetermination." Journal of business (1979): 469-506.
Progress, Coexistence and Intellectual Freedom (1968), Nobel Lecture
Twitter post https://twitter.com/jaynordlinger/status/1038770310034673664 (9 September 2018)
2010s
Address to the Catholic Institute of Paris (November 19, 2016)
Statement made during International Geophysical Year (IGY) operations in 1957, inscribed on the Byrd Memorial at McMurdo Station, Antartica
As mentioned in the Atlantic interview http://www.theatlantic.com/international/archive/2012/10/hacktivists-advocate-meet-the-lawyer-who-defends-anonymous/263202/
Wen Jiabao (2006) cited in: When "Made in China" become "Made in Africa" http://english.people.com.cn/200612/22/eng20061222_335133.html, 22 December 2006
Property (1935)
Source: The transformation of corporate control, 1993, p. 166
2000s, 2008, Address to the United Nations General Assembly (September 2008)
Rzeczpospolita interview (March 2005)
Statement by Alfred de Zayas on World Water Day 22 March 2013 http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=13175.
2013
The “cause” was two-fold: abolition of slavery and establishment of women’s rights, especially suffrage. Some abolitionists and feminists thought it essential to win the support of clergymen.
Letter 15 (October 20, 1837).
Letters on the Equality of the Sexes and the Condition of Woman (1837)
A Deepness in the Sky (1999)
Source: Participant observer, 1994, p. 242; As cited in: Ickis (2014)
Reporters and editors luncheon address (2007)
About the use of Facebook. Former Facebook executive: social media is ripping society apart https://www.theguardian.com/technology/2017/dec/11/facebook-former-executive-ripping-society-apart, The Guardian (Dec. 12, 2017)
"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: The writer has developed a “dynamical” approach to the study of cooperative games based upon reduction to non-cooperative form. One proceeds by constructing a model of the preplay negotiation so that the steps of negotiation become moves in a larger non-cooperative game [which will have an infinity of pure strategies] describing the total situation. This larger game is then treated in terms of the theory of this paper [extended to infinite games] and if values are obtained they are taken as the values of the cooperative game. Thus the problem of analyzing a cooperative game becomes the problem of obtaining a suitable, and convincing, non-cooperative model for the negotiation.
The writer has, by such a treatment, obtained values for all finite two-person cooperative games, and some special n-person games.
The Bonobo in All of Us (2007)
Context: If you look at human society, it is very easy, of course, to compare our warfare and territoriality with the chimpanzee. But that's only one side of what we do. We also trade, we intermarry, we allow each other to travel through our territory. There's an enormous amount of cooperation. Indeed, among hunter-gatherers, peace is common 90 percent of the time, and war takes place only a small part of the time. Chimps cannot tell us anything about peaceful relations, because chimps have only different degrees of hostility between communities. Whereas bonobos do tell us something; they tell us about the possibility of having peaceful relationships.
1961, Inaugural Address
Context: To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do — for we dare not meet a powerful challenge at odds and split asunder.
Essentials to Peace (1953)
Context: In America we have not suffered the destruction of our homes, our towns, and our cities. We have not been enslaved for long periods, at the complete mercy of a conqueror. We have enjoyed freedom in its fullest sense. In fact, we have come to think in terms of freedom and the dignity of the individual more or less as a matter of course, and our apparent unconcern until times of acute crisis presents a difficult problem to the citizens of the countries of Western Europe, who have seldom been free from foreign threat to their freedom, their dignity, and their security. I think nevertheless that the people of the United States have fully demonstrated their willingness to fight and die in the terrible struggle for the freedom we all prize... I recognize that there are bound to be misunderstandings under the conditions of wide separation between your countries and mine. But I believe the attitude of cooperation has been thoroughly proven.
Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect
Context: Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common.
2000s, National Identity in France and the United States (2003)
Context: It seems to me that the United States and France can learn from each other. French universalism, or its equivalent, is a powerful weapon against racism, which is based on the belief in innate unalterable differences among human groups. Stressing what rights all people have because of what they have in common remains at the heart of anti-racism. A stronger awareness of such human commonality may be needed in the United States at a time when a stress on diversity and ethnic particularism may deprive us of any compelling vision of the larger national community and impede cooperation in the pursuit of a free and just society. On the other hand the identification of such universalism with a particular national identity and with specific cultural traits that go beyond essential human rights can lead to an intolerance of the Other that approaches color-coded racism in its harmful effects.
The Age of Empathy (2009), p. 6
Context: Don’t believe anyone who says that since nature is based on a struggle for life, we need to live like this as well. Many animals survive not by eliminating each other or by keeping everything for themselves, but by cooperating and sharing. This applies most definitely to pack hunters, such as wolves or killer whales, but also our closest relatives, the primates. In a study in Taï National Park, in Ivory Coast, chimpanzees took care of group mates wounded by leopards, licking their blood, carefully removing dirt, and waving away flies that came near the wounds. They protected injured companions, and slowed down during travel in order to accommodate them. All of this makes perfect sense given that chimpanzees live in groups for a reason, the same way wolves and humans are group animals for a reason. If man is wolf to man, he is so in every sense, not just the negative one. We would not be where we are today had our ancestors been socially aloof. What we need is a complete overhaul of assumptions about human nature. Too many economists and politicians model human society on the perpetual struggle they believe exists in nature, but which is a mere projection. Like magicians, they first throw their ideological prejudices into the hat of nature, then pull them out by their very ears to show how much nature agrees with them. It’s a trick for which we have fallen for too long. Obviously, competition is part of the picture, but humans can’t live by competition alone.
"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: We give two independent derivations of our solution of the two-person cooperative game. In the first, the cooperative game is reduced to a non-cooperative game. To do this, one makes the players’ steps of negotiation in the cooperative game become moves in the noncooperative model. Of course, one cannot represent all possible bargaining devices as moves in the non-cooperative game. The negotiation process must be formalized and restricted, but in such a way that each participant is still able to utilize all the essential strengths of his position. The second approach is by the axiomatic method. One states as axioms several properties that it would seem natural for the solution to have and then one discovers that the axioms actually determine the solution uniquely. The two approaches to the problem, via the negotiation model or via the axioms, are complementary; each helps to justify and clarify the other.
KNAC interview (2005)
Context: In the early days when I was drinking... I had a very blurry line about where those two were... but I mean, that happens when you drink twenty-two hours a day. I would just sit and drink. I didn’t know whether or not I was supposed to be Alice when I went out for dinner and was a little lit. Then there was the question about whether or not I should wear the make up because I didn’t really want to disappoint anyone. Was I supposed to get into trouble? Was I supposed to get arrested that night? All of those questions went through my mind. You have to remember though who my older brothers and sisters were though--guys like Jim Morrison and Keith Moon and all the people who were living that life. After they all died, I just sat there and went, “if one generation is going to learn from the next the truth is going to have to be that you don’t have to die to be your character.” I figured then that I had better be able to separate the two. When I go onstage as Alice to this day, I play Alice to the hilt — I play him for everything he is worth, but when I’m offstage, I never think about Alice Cooper. He never occurs to me... I walk off stage though and I turn away from the audience, I go back to being me again. Whenever I see an audience, that’s when I turn into Alice. If there was no audience there, there would be no reason to be Alice.. If I tried to be Alice Cooper all the time — I’d either be in an insane asylum or in jail or dead. Alice is just too intense, and you just can’t be Alice all the time. Jim Morrison couldn’t be Jim Morrison, so he died. Jimi Hendrix couldn’t be Jimi Hendrix, so he died. That’s really what killed Janis Joplin, Keith Moon and all the way down the line. They were all animated characters who couldn’t live up to their lifestyle, so I said that I needed to be able to separate the two — that’s why I’m still here.
1920s, The Genius of America (1924)
Context: It must be the hope of every American citizen to maintain here as a permanent establishment, and as a perpetual inheritance for Americans of the future, the full measure of benefits and advantages which our people have been privileged to enjoy. It is our earnest wish to cooperate and to help in every possible way in restoring the unfortunate countries of the Old World. We want to help them to rid themselves of the bad traditions, the ancient animosities, the long established hostilities. We want our America to continue an example and a demonstration that peace, harmony, cooperation and a truly national patriotic sentiment may be established and perpetuated on an American scale. We believe our first great service to the Old World will be in proving this. And in proving it, we shall be doing the things that will best equip us, spiritually and materially, to give the most effective help toward relieving the suffering nations of the Old World.
Quotes, Our Larger Tasks (2002)
Context: Our most important immediate task is to continue to tear up the Al Qaeda network, and since it is present in many countries, it will be an operation, which requires new forms of sustained cooperation with other governments.
Even if we give first priority to the destruction of terrorist networks, and even if we succeed, there are still governments that could bring us great harm. And there is a clear case that one of these governments in particular represents a virulent threat in a class by itself: Iraq.
As far as I am concerned, a final reckoning with that government should be on the table. To my way of thinking, the real question is not the principle of the thing, but of making sure that this time we will finish the matter on our terms. But finishing it on our terms means more than a change of regime in Iraq.
1920s, The Genius of America (1924)
Context: It was the fate of Europe to be always a battleground. Differences in race, in religion, in political genius and social ideals, seemed always, in the atmosphere of our mother continent, to be invitations to contest by battle. From the dawn of history, and we can only conjecture how much longer, the conflicts of races and civilizations, of traditions and usages, have gone on. It is one of the anomalies of the human story that these peoples, who could not be assimilated and unified under the skies of Europe, should on coming to America discover an amazing genius for cooperation, for fusion, and for harmonious effort. Yet they were the same people when they came here that they had been on the other side of the Atlantic. Quite apparently, they found something in our institutions, something in the American system of Government and society which they themselves helped to construct, that furnished to all of them a political and cultural common denominator.
“Cooperation is the road to increased well-being of peoples and flourishing life.”
Nobel Peace prize acceptance speech (1985)
Context: Confrontation is the road to war, destruction and end of civilization. Even today it deprives the world's peoples of hundreds of millions of dollars which are badly needed for solving social problems, combating hunger and diseases.
Cooperation is the road to increased well-being of peoples and flourishing life. Medicine knows many examples when joint efforts to nations and scientists contributed to successful combat against diseases such, for example, as smallpox.
Source: 1880s, Life and Times of Frederick Douglass (1881), pp. 433–434.
Context: My interviews with President Lincoln and his able Secretary, before narrated, greatly increased my confidence in the anti-slavery integrity of the government, although I confess I was greatly disappointed at my failure to receive the commission promised me by Secretary Stanton. I, however, faithfully believed, and loudly proclaimed my belief, that the rebellion would be suppressed, the Union preserved, the slaves emancipated, and the colored soldiers would in the end have justice done them. This confidence was immeasurably strengthened when I saw Gen. George B. McClellan relieved from the command of the army of the Potomac and Gen. U. S. Grant placed at its head, and in command of all the armies of the United States. My confidence in Gen. Grant was not entirely due to the brilliant military successes achieved by him, but there was a moral as well as military basis for my faith in him. He had shown his single-mindedness and superiority to popular prejudice by his prompt cooperation with President Lincoln in his policy of employing colored troops, and his order commanding his soldiers to treat such troops with due respect. In this way he proved himself to be not only a wise general, but a great man, one who could adjust himself to new conditions, and adopt the lessons taught by the events of the hour. This quality in General Grant was and is made all the more conspicuous and striking in contrast with his West Point education and his former political associations; for neither West Point nor the Democratic party have been good schools in which to learn justice and fair play to the negro.
"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: The writer has developed a “dynamical” approach to the study of cooperative games based upon reduction to non-cooperative form. One proceeds by constructing a model of the preplay negotiation so that the steps of negotiation become moves in a larger non-cooperative game [which will have an infinity of pure strategies] describing the total situation. This larger game is then treated in terms of the theory of this paper [extended to infinite games] and if values are obtained they are taken as the values of the cooperative game. Thus the problem of analyzing a cooperative game becomes the problem of obtaining a suitable, and convincing, non-cooperative model for the negotiation.
The writer has, by such a treatment, obtained values for all finite two-person cooperative games, and some special n-person games.
Generation of Greatness (1957)
Context: I believe there are two opposing theories of history, and you have to make your choice. Either you believe that this kind of individual greatness does exist and can be nurtured and developed, that such great individuals can be part of a cooperative community while they continue to be their happy, flourishing, contributing selves — or else you believe that there is some mystical, cyclical, overriding, predetermined, cultural law — a historic determinism.
The great contribution of science is to say that this second theory is nonsense. The great contribution of science is to demonstrate that a person can regard the world as chaos, but can find in himself a method of perceiving, within that chaos, small arrangements of order, that out of himself, and out of the order that previous scientists have generated, he can make things that are exciting and thrilling to make, that are deeply spiritual contributions to himself and to his friends. The scientist comes to the world and says, "I do not understand the divine source, but I know, in a way that I don't understand, that out of chaos I can make order, out of loneliness I can make friendship, out of ugliness I can make beauty."
I believe that men are born this way — that all men are born this way. I know that each of the undergraduates with whom I talked shares this belief. Each of these men felt secretly — it was his very special secret and his deepest secret — that he could be great.
But not many undergraduates come through our present educational system retaining this hope. Our young people, for the most part — unless they are geniuses — after a very short time in college give up any hope of being individually great. They plan, instead, to be good. They plan to be effective, They plan to do their job. They plan to take their healthy place in the community. We might say that today it takes a genius to come out great, and a great man, a merely great man, cannot survive. It has become our habit, therefore, to think that the age of greatness has passed, that the age of the great man is gone, that this is the day of group research, that this is the day of community progress. Yet the very essence of democracy is the absolute faith that while people must cooperate, the first function of democracy, its peculiar gift, is to develop each individual into everything that he might be. But I submit to you that when in each man the dream of personal greatness dies, democracy loses the real source of its future strength.
Nobel lecture (2005)
Context: A recent United Nations High-Level Panel identified five categories of threats that we face:
1. Poverty, Infectious Disease, and Environmental Degradation;
2. Armed Conflict — both within and among states;
3. Organized Crime;
4. Terrorism; and
5. Weapons of Mass Destruction.
These are all 'threats without borders' — where traditional notions of national security have become obsolete. We cannot respond to these threats by building more walls, developing bigger weapons, or dispatching more troops. Quite to the contrary. By their very nature, these security threats require primarily multinational cooperation.
Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: It is the general idea put forward by Proudhon in 1840 that unites him with the later anarchists, with Bakunin and Kropotkin, and also with certain earlier and later thinkers, such as Godwin, Stirner, and Tolstoy, who evolved anti-governmental systems without accepting the name of anarchy; and it is in this sense that I shall treat anarchism, despite its many variations: as a system of social thought, aiming at fundamental changes in the structure of society and particularly — for this is the common element uniting all its forms — at the replacement of the authoritarian state by some form of non-governmental cooperation between free individuals.
Anarchism And Other Impediments To Anarchy (1985)
Context: My considered judgment, after years of scrutiny of, and sometimes harrowing activity in the anarchist milieu, is that anarchists are a main reason — I suspect, a sufficient reason — why anarchy remains an epithet without a prayer of a chance to be realized. Most anarchists are, frankly, incapable of living in an autonomous cooperative manner. A lot of them aren't very bright. They tend to peruse their own classics and insider literature to the exclusion of broader knowledge of the world we live in. Essentially timid, they associate with others like themselves with the tacit understanding that nobody will measure anybody else's opinions and actions against any standard of practical critical intelligence; that no one by his or her individual achievements will rise too far above the prevalent level; and, above all, that nobody challenges the shibboleths of anarchist ideology.
Nobel Address (1991)
Context: Today, peace means the ascent from simple coexistence to cooperation and common creativity among countries and nations.
Peace is movement towards globality and universality of civilization. Never before has the idea that peace is indivisible been so true as it is now.
Peace is not unity in similarity but unity in diversity, in the comparison and conciliation of differences.
And, ideally, peace means the absence of violence. It is an ethical value.
Quotes, NYU Speech (2004)
Context: Our future is dependent upon increasing cooperation and interdependence in a world tied ever more closely together by technologies of communications and travel. The emergence of a truly global civilization has been accompanied by the recognition of truly global challenges that require global responses that, as often as not, can only be led by the United States — and only if the United States restores and maintains its moral authority to lead.
Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 92 -->
Context: Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.
Whether it be wealth achieved through the cooperation of the entire community or riches gained by speculation — in either case the ownership of such wealth or riches represents a great public interest and a great ability to pay.
1930s, Message to Congress on tax revision (1935)
The Future of Civilization (1938)
Context: The acceptance of the principle of international cooperation is of immense importance for all states. Even the states which are most tempted to believe that they can stand by themselves have very much to gain by such cooperation. And for the smaller states — the weaker states — it is vital to all their hopes of liberty and justice.
It is necessary, when we say all this, to remind ourselves that the difference between uncontrolled nationalism and international cooperation does not necessarily depend on the form of government prevailing in the different states. It depends on the spirit in which those governments operate. There have been autocracies which have shown themselves liberal and just, even to other countries. There have been democracies which have been inspired, apparently, by feelings of bitter hatred for all foreigners.
2010s, Penn Jillette Rapes All the Women He Wants To (2012)
Context: There are really good sociobiological reasons for why we evolved to cooperate. It really is good for all of us. You can be a hard ass and just run common sense, you know, what is the most effective way for people to interact and you do better if you treat people well, you just do. And on top of that the whole world does better if you treat people well. It works out on any level.
“A less obvious type of application (of non-cooperative games) is to the study of .”
"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951); as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel
1950s
Context: A less obvious type of application (of non-cooperative games) is to the study of. By a cooperative game we mean a situation involving a set of players, pure strategies, and payoffs as usual; but with the assumption that the players can and will collaborate as they do in the von Neumann and Morgenstern theory. This means the players may communicate and form coalitions which will be enforced by an umpire. It is unnecessarily restrictive, however, to assume any transferability or even comparability of the pay-offs [which should be in utility units] to different players. Any desired transferability can be put into the game itself instead of assuming it possible in the extra-game collaboration.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 78
The Bonobo in All of Us (2007)
Context: It is true that the chimpanzee is dominance-oriented, violent, territorial. But it's also cooperative in many ways, and so that side is sometimes forgotten. The bonobo is sensual, sensitive, sexual, a peacemaker, but also can have a nasty side, and that's sometimes forgotten. So both species are sort of the ends of the spectrum, and we fall somewhere in between. Clearly, we have both of these sides in us, and that's why I sometimes call us "the bipolar apes."
Poppin (1969)
Context: People that haven't seen us yet are shocked because they think that Alice Cooper must be a female folksinger. They don't expect the whole thing. And the whole thing is a direct product of television and movies and America, 'cause that's where America's based. That's where their heart is from the sex and violence of TV and the movies, and that was our influence.
Prologue, p. xvi
The Age of Fallibility (2006)
Context: The main obstacle to a stable and just world order is the United States. This is a harsh — indeed, for me, painful — thing to say, but unfortunately I am convinced it is true. The United States continues to set the agenda for the world in spite of its loss of influence since 9/11, and the Bush administration is setting the wrong agenda. The Bush agenda is nationalistic: it emphasizes the use of force and ignores global problems whose solution requires international cooperation. The rest of the world dances to the tune the United States is playing, and if that continues too long we are in danger of destroying our civilization. Changing the attitude and policies of the United States remains my top priority.
Opposing Article X of the Covenant of the League of Nations which would obligate members of the League of Nations to collective response. As quoted in Autobiographical Notes of Charles Hughes (1973) edited by D. J. Danelski and J. S. Tulchin
Context: I think that it is a fallacy to suppose that helpful cooperation in the future will be assured by the attempted compulsion of an inflexible rule. Rather will such cooperation depend upon the fostering of firm friendships springing from an appreciation of community ideals, interests, and purposes, and such friendships are more likely to be promoted by freedom of conference than by the effort to create hard and fast engagements.
When asked "What do you think of being called a god?" in "Heavenly Father of the NET", an interview article in NetWorker (Summer 1997); This refers to a statement "if the Net does have a god, he is probably Jon Postel", which appeared in the British magazine The Economist.
Context: I think they called me the closest thing to a God of the Internet. But at the end, that article wasn’t very complimentary, because the author suggested that I wasn’t doing a very good job, and that I ought to be replaced by a "professional."
Of course, there isn’t any "God of the Internet." The Internet works because a lot of people cooperate to do things together.
Address to a joint session of Congress (August 12, 1974); in Public Papers of the Presidents of the United States: Gerald R. Ford, 1974, pp. 6–7
1970s
Context: I know well the coequal role of the Congress in our constitutional process. I love the House of Representatives. I revere the traditions of the Senate despite my too-short internship in that great body. As President, within the limits of basic principles, my motto toward the Congress is communication, conciliation, compromise, and cooperation.
Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect <!-- p. 86 -->
Context: A second prefatory question faces us: that of society and the individual. We have sought to contrast the child and the civilized adult on the ground of their respective social attitudes. The baby (at the stage of motor intelligence) is asocial, the egocentric child is subject to external constraint but has little capacity for cooperation, the civilized adult of to-day presents the essential character of cooperation between differentiated personalities who regard each other as equals.
There are therefore three types of behavior: motor behavior, egocentric behavior (with external constraint), and cooperation. And to these three types of social behavior there correspond three types of rules: motor rules, rules due to unilateral respect, and rules due to mutual respect.
But here again, one must beware of laying down the law: for things are motor, individual and social all at once. As we shall have occasion to show, rules of cooperation are in some respects the outcome of the rules of coercion and of the motor rules. On the other hand, coercion is applied during the first days of an infant's life, and the earliest social relations contain the germs of cooperation. Here again, it is not so much a question of these successive features themselves as of the proportions in which they are present. Moreover, the way in which conscious realization and the time-lag from one level to another come into play is a further bar to our arranging these phenomena in a strict sequence, as though they made a single appearance and then disappeared from the scene once and for all.
1950s, The Chance for Peace (1953)
Context: The details of such disarmament programs are manifestly critical and complex. Neither the United States nor any other nation can properly claim to possess a perfect, immutable formula. But the formula matters less than the faith -- the good faith without which no formula can work justly and effectively. The fruit of success in all these tasks would present the world with the greatest task, and the greatest opportunity, of all. It is this: the dedication of the energies, the resources, and the imaginations of all peaceful nations to a new kind of war. This would be a declared total war, not upon any human enemy but upon the brute forces of poverty and need. The peace we seek, founded upon decent trust and cooperative effort among nations, can be fortified, not by weapons of war but by wheat and by cotton, by milk and by wool, by meat and timber and rice. These are words that translate into every language on earth. These are the needs that challenge this world in arms.
The Righteous Mind (2012)
From the first Cosmos: ASO episode, Standing Up in the Milky Way.
2010s, Cosmos: A Spacetime Odyssey (2014)
Variant: Science is a cooperative enterprise, spanning the generations. It's the passing of a torch from teacher, to student, to teacher. A community of minds reaching back to antiquity and forward to the stars.
