Source: 1960s, Continuities in Cultural Evolution (1964), p. 31-32
Quotes about information
page 21
Facebook Nation: Total Information Awareness (2nd Edition), 2014
Hometown Annapolis - County Executive Leopold's FY08 Budget Address http://www.hometownannapolis.com/cgi-bin/read/2007/05_02-02/TOP
Source: General System Theory (1968), 7. Some Aspects of System Theory in Biology, p. 166-167 as quoted in Lilienfeld (1978, pp. 7-8) and Alexander Laszlo and Stanley Krippner (1992) " Systems Theories: Their Origins, Foundations, and Development http://archive.syntonyquest.org/elcTree/resourcesPDFs/SystemsTheory.pdf" In: J.S. Jordan (Ed.), Systems Theories and A Priori Aspects of Perception. Amsterdam: Elsevier Science, 1998. Ch. 3, pp. 47-74.
“Liberalism and its Discontents,” p. 22.
Outside Ethics (2005)
Mayr (1981) as cited in: C. Gnoli (2011) "Ontological foundations in knowledge organization: the theory of integrative levels applied in citation order". Scire actas. 17-1
1941 - 1967
Source: 'Edward Hopper' (1962), Katherine Kuh, in 'The Artist's Voice: Interviews with Artists' New York: Harper and Row, 1962:140
The new sorts itself out when it lands in the museum. Finito.
Interview on Furtherfield http://www.furtherfield.org/features/interviews/interview-johannes-grenzfurthner-monochrom-part-3
Facebook Nation: Total Information Awareness (2nd Edition), 2014
River out of Eden (1995)
25th anniversary of the International Relations Center in Santa Fe, New Mexico, January 26, 2005
Quotes 2000s, 2005
Paul Ryan, "Cybernetic Guerilla Warfare," Radical Software 3 (Spring 1971): 1
The Wisdom of Heschel (1970), p. 150
References
Richard Nelson and Sidney Winter, An Evolutionary Theory of Economic Change (1982), p. 365
Prologue p. 6
The Sabbath (1951)
Source: A Framework for Information Systems Architecture, 1987, p. 276, cited in: CM Pereira (2004), "A method to define an Enterprise Architecture using the Zachman Framework". in: SAC '04 Proceedings of the 2004 ACM symposium on Applied computing. pp. 1366-1371
Robin Hahnel, The ABC's of Political Economy, (2002) London: Pluto Press. p. 262.
Source: The Black Swan: The Impact of the Highly Improbable (2007), p. 198
Harold Chestnut (1986) " Applications of Control Principles to International Relations http://www.ieeecss.org/CSM/library/1986/dec1986/w13-14.pdf" In: IEEE Control Systems Magazine, Vol.6, No. 6, Dec. 1986. pp. 13-14
Rebecca Wirfs-Brock (2003) in " An Interview with Rebecca Wirfs-Brock Author of Object Design http://www.objectsbydesign.com/books/RebeccaWirfs-Brock.html" 2003-2005 Objects by Design, Inc: Answer to the question Can you clarify what you consider to be the essential elements of a "conceptual view".
as stated in 1796 before the National Institute of Sciences and Arts in Paris, concerning fossil elephants.
As mentioned in the Atlantic interview http://www.theatlantic.com/international/archive/2012/10/hacktivists-advocate-meet-the-lawyer-who-defends-anonymous/263202/
James Boswell, The Journal of a Tour to the Hebrides (1785), p. 490.
Criticism
[Black Holes and Entropy, Phys. Rev. D, 7, 8, 2333–2346, 15 April 1973, 10.1103/PhysRevD.7.2333]
Remarks as Prepared for Delivery CIA Director John O. Brennan Response to SSCI Study on the Former Detention and Interrogation Program https://www.cia.gov/news-information/speeches-testimony/2014-speeches-testimony/remarks-as-prepared-for-delivery-cia-director-john-o-brennan-response-to-ssci-study-on-the-former-detention-and-interrogation-program.html
fans!
Quote from a letter, Paris, 5 February 1886, to his son Lucien; in Camille Pissarro - Letters to His Son Lucien ed. John Rewald, with assistance of Lucien Pissarro; from the unpublished French letters; transl. Lionel Abel; Pantheon Books Inc. New York, second edition, 1943, p. 68
1880's
Undated
Source: [McCullagh, Declan, Energy, Physics, and Soda Pop, Wired News, May 3, 1999, http://www.wired.com/science/discoveries/news/1999/05/19446, 2007-05-07, https://archive.is/MjIpb, 2013-06-30]
Robert J. Gordon, Are Procyclical Productivity Fluctuations a Figment of Measurement Error? (1992).
Reason and Rationality (2009)
Source: Preface to Recreations in Mathematics and Natural Philosophy. (1803), p. vi; As cited in: Tobias George Smollett. The Critical Review: Or, Annals of Literature http://books.google.com/books?id=T8APAAAAQAAJ&pg=PA412, Volume 38, (1803), p. 412
Speech in the House of Commons (26 March 1794), reported in The Parliamentary History of England, from the Earliest Period to the Year 1803. Vol. XXXI (London: 1818), pp. 94-95.
1790s
2010s, Update on Investigations in Ferguson (2015)
The History of Rome, Volume 2 Translated by W.P. Dickson
On Hannibal the man and soldier
The History of Rome - Volume 2
“Minimum information given with maximum politeness.”
Instructions to press secretary Pamela Turnure; Quoted in A Hero for Our Time (1983) by Ralph G Martin; sometimes rendered : "I want minimum information given with maximum politeness."
When asked about the email controversy.
Presidential campaign (April 12, 2015 – 2016), Democratic Presidential Debate in Miami (March 9, 2016)
The DotCommunist Manifesto, UNC-Chapel Hill, Howard W. Odum Institute, November 8, 2001 http://video.google.com/videoplay?docid=-2263095526020953463.
"Easy Access?" by Spencer Michels, The NewsHour with Jim Lehrer (August 7, 1997)
Source: Report of the Superintendent of the New York and Erie Railroad to the Stockholders (1856), p. 51-52 about the "System of reports and checks"; Partly cited in Chandler (1977, p. 103)
2015-Present
Source: On demolishing mosques to build roads, as quoted in "Mosque is not a religious place: BJP leader Subramanian Swamy" http://www.hindustantimes.com/india-news/mosque-is-not-a-religious-place-it-s-just-a-building-bjp-leader-subramanian-swamy/article1-1326405.aspx, Hindustan Times (15 March 2015)
The Third Culture: Beyond the Scientific Revolution (1995)
God doesn't believe in atheists (2002)
Source: The Internet Galaxy - Reflections on the Internet, Business, and Society (2001), Chapter 2, The Culture of the Internet, p. 36
House of Representatives session http://www.c-spanvideo.org/clip/4001030, , quoted in * 2012-10-02
New Todd Akin Videos Reveal His Dystopian Nightmare Vision of America
Amanda
Marcotte
XX Factor
Slate
http://www.slate.com/blogs/xx_factor/2012/10/02/todd_akin_videos_cspan_clips_reveal_the_missouri_candiate_s_paranoia_about_abortion_and_stem_cell_research_.html
2010s, Open letter to Khizr M. Khan (31 July 2016)
Quote from 'I put me on this train', interview with Art Papier, 1979; as cited in: Joseph Beuys in America: Energy Plan for the Western Man, Carin Kuoni; New York, 1993, p. 44
1970's
Source: Information Science in Theory and Practice (1987), p. 9; As cited in: Lyn Robinson and David Bawden (2011).
Is Donald Trump fit to be president? https://www.pbs.org/newshour/show/donald-trump-fit-president (August 10, 2016)
He’s right.
2010s, Hard Truths: Law Enforcement (2015)
Review http://www.rogerebert.com/reviews/battle-los-angeles-2011 of Battle: Los Angeles (9 March 2011)
Reviews, Half-star reviews
Polish Press Agency (July 17, 2018): Polish Scientist warns against cyborgization perils https://polandinenglish.info/38094623/polish-scientist-warns-against-cyborgization-perils.
Source: Full House (1996), p. 212
“The electric light is pure information. It is a medium without a message.”
Source: 1960s, Understanding Media (1964), p. 8
Source: The Strategic Stakes in Mattei's Flight, p. 25
Jornal do Brasil - Pensando com a cabeça de George Soros http://www.olavodecarvalho.org/semana/061001jbdomingo.html (1 October 2006)
Preface
Spinoza's Critique of Religion (1965)
As cited in Donald Knuth (1972). "George Forsythe and the Development of Computer Science" http://www.stanford.edu/dept/ICME/docs/history/forsythe_knuth.pdf. Comms. ACM.
"Educational implications of the computer revolution," 1963
Technopoly: the Surrender of Culture to Technology (1992)
Context: The relationship between information and the mechanisms for its control is fairly simple to describe: Technology increases the available supply of information.... control mechanisms are strained... When additional control mechanisms are themselves technical, they in turn further increase the supply of information. When the supply of information is no longer controllable, a general breakdown in psychic tranquillity and social purpose occurs. Without defenses, people have no way of finding meaning in their experiences, lose their capacity to remember, and have difficulty imagining reasonable futures.
Q&A with community activists, February 10, 1989.
Quotes 1960s-1980s, 1980s
Context: If any of you have ever looked at your FBI file, you discover that intelligence agencies in general are extremely incompetent. That's one of the reasons why there are so many intelligence failures. They just never get anything straight, for all kinds of reasons. Part of it is because of the information they get. The information they get comes from ideological fanatics, typically, who always misunderstand things in their own crazy way. If you look at an FBI file, say, about yourself, where you know what the facts are, you'll see that the information has some kind of relation to the facts, you can figure out what they're talking about, but by the time it works its way through the ideological fanaticism of the intelligence agencies, there's always weird distortion.
Between Hell and Reason (1945)
Context: The world is what it is, which is to say, nothing much. This is what everyone learned yesterday, thanks to the formidable concert of opinion coming from radios, newspapers, and information agencies. Indeed we are told, in the midst of hundreds of enthusiastic commentaries, that any average city can be wiped out by a bomb the size of a football. American, English, and French newspapers are filled with eloquent essays on the future, the past, the inventors, the cost, the peaceful incentives, the military advantages, and even the life-of-its-own character of the atom bomb.
We can sum it up in one sentence: Our technical civilization has just reached its greatest level of savagery. We will have to choose, in the more or less near future, between collective suicide and the intelligent use of our scientific conquests.
Meanwhile we think there is something indecent in celebrating a discovery whose use has caused the most formidable rage of destruction ever known to man. What will it bring to a world already given over to all the convulsions of violence, incapable of any control, indifferent to justice and the simple happiness of men — a world where science devotes itself to organized murder? No one but the most unrelenting idealists would dare to wonder.
"Information Management: A Proposal" https://www.w3.org/History/1989/proposal.html (March 1989), the original proprosal for the software project at CERN that became the World Wide Web.
Context: We should work toward a universal linked information system, in which generality and portability are more important than fancy graphics techniques and complex extra facilities. The aim would be to allow a place to be found for any information or reference which one felt was important, and a way of finding it afterwards. The result should be sufficiently attractive to use that it the information contained would grow past a critical threshold, so that the usefulness the scheme would in turn encourage its increased use. The passing of this threshold accelerated by allowing large existing databases to be linked together and with new ones.
In response to the question, "How do you approach your roles?" from Inside the Actors Studio (2007) http://uk.youtube.com/user/pfeifferpfan2
Context: I always look at it as — it's like a treasure map, and each little detail in it, you sort of look at it for information and it points you in the right direction, to tell you where you need to go. You start out with a few choices, obviously — I need to learn the clarinet or I need to learn the cello, or I need to learn how to stay underwater without panicking — but it is like painting in a way, that at a certain point, the painting begins to tell you what to do. And with acting, it's the same — with acting in film, anyway — at a certain point then, what you've already put on screen begins to dictate to you where you need to go, and then it just starts to create itself in a way. And what I try to do is find a strand of myself, as different as I might feel the character is from me, and as removed as it is, I always try to find that one part of me. And then you kind of build on to that, because it's a way to keep you connected. And you never want to lose that connection. There's always some sort of parallel that's going on in my own life, and so you can use it to, you know, bring closure, perhaps, to certain things that you haven't. A healing, a reconnection. And I believe in that. I believe in that.
Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: What causes us the most misery and pain... has nothing to do with the sort of information made accessible by computers. The computer and its information cannot answer any of the fundamental questions we need to address to make our lives more meaningful and humane. The computer cannot provide an organizing moral framework. It cannot tell us what questions are worth asking. It cannot provide a means of understanding why we are here or why we fight each other or why decency eludes us so often, especially when we need it the most. The computer is... a magnificent toy that distracts us from facing what we most need to confront — spiritual emptiness, knowledge of ourselves, usable conceptions of the past and future.
Time and the observer (1995)
Context: But if we ask where precisely in the brain that point of view is located, the simple assumptions that work so well on larger scales of space and time break down. It is now quite clear that there is no single point in the brain where all information funnels in, and this fact has some far from obvious consequences.
A Little Conserva-tive (1936)
Context: I was mildly astonished to hear the other day that a person very much in the public eye, and one who would seem likely to know something of what I have been up to during all these years, had described me as "one of the most intelligent conservatives in the country." It was a kind and complimentary thing to say, and I was pleased to hear it, but it struck me nevertheless as a rather vivid commentary on the value and the fate of labels. Twenty, or ten, or even three years ago, no one in his right mind would have dreamed of tagging me with that designation. Why then, at this particular juncture, should it occur to a presumably well-informed person to call me a conservative, when my whole philosophy of life is openly and notoriously the same that it has been for twenty-five years?... It seems that the reason for so amiably labeling me a conservative in this instance was that I am indisposed to the present Administration. This also appears to be one reason why Mr. Sokolsky labels himself a conservative, as he did in the very able and cogent paper which he published in the August issue of the Atlantic. But really, in my case this is no reason at all, for my objections to the Administration's behavior rest no more logically on the grounds of either conservatism or radicalism than on those of atheism or homoeopathy.
On his experiences with academia, in a discussion thread https://www.lesswrong.com/posts/g94oAbSna8hpGJTSu/the-doomsday-argument-in-anthropic-decision-theory#2PPGdDqgtWCpqMmr9 on LessWrong, August 2017
Context: Here's my own horror story with academic publishing. I was an intern at an industry research lab, and came up with a relatively simple improvement to a widely used cryptographic primitive. I spent a month or two writing it up (along with relevant security arguments) as well as I could using academic language and conventions, etc., with the help of a mentor who worked there and who used to be a professor. Submitted to a top crypto conference and weeks later got back a rejection with comments indicating that all of the reviewers completely failed to understand the main idea. The comments were so short that I had no way to tell how to improve the paper and just got the impression that the reviewers weren't interested in the idea and made little effort to try to understand it. My mentor acted totally unsurprised and just said something like, "let's talk about where to submit it next." That's the end of the story because I decide if that's how academia works I wanted to have nothing to do with it when there's, from my perspective, an obviously better way to do things, i. e., writing up the idea informally, posting it to a mailing list and getting immediate useful feedback/discussions from people who actually understand and are interested in the idea.
1960s, Statement on the Freedom of Information Act (1966)
Context: A democracy works best when the people have all the information that the security of the Nation permits. No one should be able to pull curtains of secrecy around decisions which can be revealed without injury to the public interest. At the same time, the welfare of the Nation or the rights of individuals may require that some documents not be made available. As long as threats to peace exist, for example, there must be military secrets. A citizen must be able in confidence to complain to his Government and to provide information, just as he is– and should be– free to confide in the press without fear of reprisal or of being required to reveal or discuss his sources.
"Eckhart, Brethren of the Free Spirit" http://www.bopsecrets.org/rexroth/communalism2.htm from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: St. Francis is not only the most attractive of all the Christian saints, he is the most attractive of Christians, admired by Buddhists, atheists, completely secular, modern people, Communists, to whom the figure of Christ himself is at best unattractive. Partly this is due to the sentimentalization of the legend of his life and that of his companions in the early days of the order. Many people today who put his statue in their gardens know nothing about him except that he preached a sermon to the birds, wrote a hymn to the sun, and called the donkey his brother. These bits of information are important because they are signs of a revolution of the sensibility — which incidentally was a metaphysical revolution of which certainly St. Francis himself was quite unaware. They stand for a mystical and emotional immediate realization of the unity of being, a notion foreign, in fact antagonistic, to the main Judeo-Christian tradition.
“I am that I am” — the God of Judaism is the only self-sufficient being. All the reality that we can know is contingent, created out of nothing, and hence of an inferior order of reality. Faced with the “utterly other,” the contingent soul can finally only respond with fear and trembling.
Promoting "Crocker's Rules" at SL4 (c. 2000) http://www.sl4.org/crocker.html
Context: Declaring yourself to be operating by "Crocker's Rules" means that other people are allowed to optimize their messages for information, not for being nice to you. Crocker's Rules means that you have accepted full responsibility for the operation of your own mind — if you're offended, it's your fault. Anyone is allowed to call you a moron and claim to be doing you a favor. (Which, in point of fact, they would be. One of the big problems with this culture is that everyone's afraid to tell you you're wrong, or they think they have to dance around it.) Two people using Crocker's Rules should be able to communicate all relevant information in the minimum amount of time, without paraphrasing or social formatting. Obviously, don't declare yourself to be operating by Crocker's Rules unless you have that kind of mental discipline.
Note that Crocker's Rules does not mean you can insult people; it means that other people don't have to worry about whether they are insulting you. Crocker's Rules are a discipline, not a privilege. Furthermore, taking advantage of Crocker's Rules does not imply reciprocity. How could it? Crocker's Rules are something you do for yourself, to maximize information received — not something you grit your teeth over and do as a favor.
The Mindscape of Alan Moore (2003)
Context: As I understand the theory of period information doubling, this states that if we take one period of human information as being the time between the invention of the first hand axe, say around 50,000 BC and 1 AD, then this is one period of human information and we can measure it by how many human inventions we came up during that time. Then we see how long it takes for us to have twice as many inventions. This means that human information has doubled. As it turns out, after the first 50,000-year period, the second period is about 1500 years, say around the time of the Renaissance. By then we have twice as much information. To double again, human information took a couple of hundred years. The period speeds up—between 1960 and 1970, human information doubled.
As I understand it, at the last count human information was doubling around every 18 months. Further to this, there is a point sometime around 2015 where human information is doubling every thousandth of a second. This means that in each thousandth of a second we will have accumulated more information than we have in the entire previous history of the world. At this point I believe that all bets are off. I cannot imagine the kind of culture that might exist after such a flashpoint of knowledge. I believe that our culture would probably move into a completely different state, would move past the boiling point, from a fluid culture to a culture of steam....
Most people find the word "Apocalypse" to be a terrifying concept. Checked in the dictionary, it means only revelation, although it obviously has also come to mean end of the world. As to what the end of the world means, I would say that probably depends on what we mean by world. I don't think this means the planet, or even the life forms upon the planet. I think the world is purely a construction of ideas, and not just the physical structures, but the mental structures, the ideologies that we've erected, THAT is what I would call the world. Our political structures, philosophical structures, ideological frameworks, economies. These are actually imaginary things, and yet that is the framework that we have built our entire world upon. It strikes me that a strong enough wave of information could completely overturn and destroy all of that. A sudden realization that would change our entire perspective upon who we are and how we exist. History is a heat, it is the heat of accumulated information and accumulated complexity. As our culture progresses, we find that we gather more and more information and that we slowly start to move almost from a fluid to a vaporous state, as we approach the ultimate complexity of a social boiling point. I believe that our culture is turning to steam.
Source: The Conscience of a Conservative (1960), p. 15
Context: I have little interest in streamlining government or in making it more efficient, for I mean to reduce its size. I do not undertake to promote welfare, for I propose to extend freedom. My aim is not to pass laws, but to repeal them. It is not to inaugurate new programs, but to cancel old ones that do violence to the Constitution, or that have failed their purpose, or that impose on the people an unwarranted financial burden. I will not attempt to discover whether legislation is "needed" before I have first determined whether it is constitutionally permissible. And if I should later be attacked for neglecting my constituents' "interests," I shall reply that I was informed that their main interest is liberty and that in that cause I am doing the very best I can.
De Abaitua interview (1998)
Context: I might do a work to put me in contact with the god Mercury. If the information I get from that is valuable to me, and new enough, it doesn’t really matter whether the god Mercury is there at all, does it? There is a channel that I have called the god Mercury, some sort of information source I have named.
developerWorks Interviews: Tim Berners-Lee (podcast/audio plus transcript) http://www.ibm.com/developerworks/podcast/dwi/cm-int082206txt.html
Context: The fact that we're all connected, the fact that we've got this information space — does change the parameters. It changes the way people live and work. It changes things for good and for bad. But I think, in general, it's clear that most bad things come from misunderstanding, and communication is generally the way to resolve misunderstandings — and the Web's a form of communications — so it generally should be good. But I think, also, we have to watch whether we preserve the stability of the world — like we don't want to watch this phenomena like the stock market becoming unstable when it became computerized, for example.
We need to look at the whole society and think, "Are we actually thinking about what we're doing as we go forward, and are we preserving the really important values that we have in society? Are we keeping it democratic, and open, and so on?"
De Abaitua interview (1998)
Context: New-age woolly-hat Glastonbury mystics weary me, sometimes, but they talk about energy, the energy of a place, of a person. We all know what they mean, but at the same time it has to be said that this is not energy that is going to show up on an autometer. We’re not talking about energy in the conventional sense that physics talks about energy. To me, energy is information – I think you can make that bold a statement. The only lines of energy that link up disparate sites in London are lines of information, that have been drawn by an informed mind. The energy that we put forth is information we have taken in. We will see a work of art and it will give us inspiration, it will give us energy. It’s given us information that we can turn to our own use and put out as something else. That’s the kind of energy that we – and psychogeography – are talking about.
“Without a hook, the new information falls on the floor.”
p xxi
The Sacred Depths of Nature (1998)
Context: Human memory, they say, is like a coat closet: The most enduring outcome of a formal education is that it creates rows of coat hooks so that later on, when you come upon a new piece of information, you have a hook to hang it on. Without a hook, the new information falls on the floor.
Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: In the Middle Ages, there was a scarcity of information but its very scarcity made it both important and usable. This began to change, as everyone knows, in the late 15th century when a goldsmith named Gutenberg, from Mainz, converted an old wine press into a printing machine, and in so doing, created what we now call an information explosion.... Nothing could be more misleading than the idea that computer technology introduced the age of information. The printing press began that age, and we have not been free of it since.
The Last Word, Oxford University Press, 1997, pp. 130-131.
Context: In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper—namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.
De Abaitua interview (1998)
Context: I understand that the word ‘occult’ means hidden, but surely that is not meant to be the final state of all this information, hidden forever. I don’t see why there is any need to further obscure things that are actually lucid and bright. Language and strange terminology – to keep them as some private mystery. I think there is too much darkness in magic. I can understand that it is part of the theatre. I can understand Aleister Crowley – who I think was a great intellect that was sometimes let down by his own flair for showmanship — but he did a lot to generate the scary aura of the magician that you find these sad, Crowleyite fucks making a fetish of. The ones who say ‘oh we’re into Aleister Crowley because he was the wickedest man in the world, and we’re also into Charles Manson because we’re bad. And we are middle-class as well, but we’re bad’. There are some people who seek evil – I don’t think there is such a thing as evil – but there are people who seek it as a kind of Goth thing. That just adds to the murk to what to me is a very lucid and flourescent subject. What occultism needs is someone to open the window, it’s too stuffy and it smells. Let’s get some fresh air, throw open the curtains – I can’t go for that posturing, spooky guy stuff. When they wanted me to do Fortean TV it became apparent that they wanted me to be Spooky Bloke. But I’m not actually trying to look spooky. I dress in black because it makes me look less fat, it’s as simple as that. It’s not a gothic flourish. I don’t want to be thought of as a figure of mystery or a master of the occult, surely this is about illumination, casting light on things. I’m an illuminist, that’d do for me.