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The Web is about IDEAS+PEOPLE. Cohere is a visual tool to create, connect and share Ideas. Back them up with websites. Support or challenge them. Embed them to spread virally. Discover who - literally - connects with your thinking.

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Weave webs of meaningful connections between ideas: your own and the world's

One of our most innovative, popular thinkers takes on-in exhilarating style-one of our key questions: Where do good ideas come from?

What kind of environment fosters the development of good ideas?

Most exhilarating is Johnson's conclusion that with today's tools and environment, radical innovation is extraordinarily accessible to those who know how to cultivate it.

In economics and contract theory, information asymmetry deals with the study of decisions in transactions where one party has more or better information than the other. This creates an imbalance of power in transactions which can sometimes cause the transactions to go awry, a kind of market failure in the worst case. Examples of this problem are adverse selection,[1] moral hazard, and information monopoly.[2] Most commonly, information asymmetries are studied in the context of principal–agent problems. In 2001, the Nobel Prize in Economics was awarded to George Akerlof, Michael Spence, and Joseph E. Stiglitz "for their analyses of markets with asymmetric information."[3]

Information asymmetry models assume that at least one party to a transaction has relevant information whereas the other(s) do not. Some asymmetric information models can also be used in situations where at least one party can enforce, or effectively retaliate for breaches of, certain parts of an agreement whereas the other(s) cannot.

In adverse selection models, the ignorant party lacks information while negotiating an agreed understanding of or contract to the transaction, whereas in moral hazard the ignorant party lacks information about performance of the agreed-upon transaction or lacks the ability to retaliate for a breach of the agreement. An example of adverse selection is when people who are high risk are more likely to buy insurance, because the insurance company cannot effectively discriminate against them, usually due to lack of information about the particular individual's risk but also sometimes by force of law or other constraints. An example of moral hazard is when people are more likely to behave recklessly after becoming insured, either because the insurer cannot observe this behavior or cannot effectively retaliate against it, for example by failing to renew the insurance.

Capture and share ideas A lightweight tool for connecting insights

Cloudstorm. Collaborate with creators globally. At jovoto ideas compete while talent collaborates. Inspire others, submit your idea and get inspired. Unleash the creativity of the cloud for your brand and organization. Start now – let us be your guide.

The fact that no one knows the answer to this question is what makes it exciting. The story of physics has been one of an ever-expanding understanding of the sheer scale of reality, to the point where physicists are now postulating that there may be far more universes than just our own. Chris Anderson explores the thrilling implications of this idea.

Professor Renata Salecl explores the paralysing anxiety and dissatisfaction surrounding limitless choice.

The Science Behind Why Power Naps Help You Stay Productive and Creative

Even if you don't work in a job where napping is acceptable, there's a very clear reason why the best naps are the ones that are usually around the half-hour mark.

The video above, from ASAP Science (worth subscribing to on YouTube if you dig videos like this) explains how sleep cycles work, and how power naps—or those naps that do the most to boost cognitive function during the day—take advantage of the first two phases of your sleep cycle: stage one, where you're probably "dozing," or feel relaxed but if someone woke you you probably wouldn't even notice you'd been asleep, and stage two, where your brain starts to consolidate memories, organize its biological bookshelves, and shuts the brain off from external, non-dangerous stimuli. If you're the type who says "It takes me 10 minutes just to fall asleep," that 10 minutes is probably leading you into stage one—after that, you're in stage two. The trouble comes in stage three, or the part where we're sleeping deeply, and waking is difficult. That's when you start to feel groggy, and hate the idea of getting up. If you hate mornings, you're probably waking up during this phase. So the key to getting all of the benefits of naps without the drawbacks is to sleep only for about a half-hour, or the time it takes your brain to go through the first two stages, but not enter the third.

Cosmopolitanism is the ideology that all human ethnic groups belong to a single community based on a shared morality. Cosmopolitanism may entail some sort of world government or it may simply refer to more inclusive moral, economic, and/or political relationships between nations or individuals of different nations. A person who adheres to the idea of cosmopolitanism in any of its forms is called a cosmopolitan or cosmopolite.[1] A cosmopolitan community might be based on an inclusive morality, a shared economic relationship, or a political structure that encompasses different nations. In its more positive versions, the cosmopolitan community is one in which individuals from different places (e.g. nation-states) form relationships of mutual respect. As an example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).[2]

Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece. Of Diogenes it is said: "Asked where he came from, he answered: 'I am a citizen of the world (kosmopolitês)'".[3] This was a ground-breaking concept, because the broadest basis of social identity in Greece at that time was either the individual city-state or the Greeks (Hellenes) as a group.

In his 1795 essay Perpetual Peace, Immanuel Kant stages a ius cosmopoliticum (cosmopolitan law/right) as a guiding principle to protect people from war, and morally grounds this cosmopolitan right by the principle of universal hospitality. Kant there claimed that the expansion of hospitality with regard to "use of the right to the earth's surface which belongs to the human race in common" (see common heritage of humanity) would "finally bring the human race ever closer to a cosmopolitan constitution".[6]