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Yet a lot of what we say is "partner-focused" – what we think our partner ought to be doing differently or better, for example. Focus, instead, on expressing your own feelings and ideas.

We do this all the time, so to break out of the habit takes overt effort and practice.

on many important issues, civilization only destroys itself by extending the number of important operations that we can perform without thinking about them. On many issues, we want more thinking, not less.

Given that our online tools and platforms are built in a way to make our browsing experience as frictionless as possible, is it any surprise that so much of our personal information is disclosed without our ever realizing it?

Instead of having the designer think through all the moral and political implications of technology use before it reaches users — an impossible task — we must find a way to get users to do some of that thinking themselves.

most designers, following Wilde, think of technologies as nothing more than mechanical slaves that must maximize efficiency. But some are realizing that technologies don’t have to be just trivial problem-solvers: they can also be subversive troublemakers, making us question our habits and received ideas.

Recently, designers in Germany built devices — “transformational products,” they call them — that engage users in “conversations without words.” My favorite is a caterpillar-shaped extension cord. If any of the devices plugged into it are left in standby mode, the “caterpillar” starts twisting as if it were in pain. Does it do what normal extension cords do? Yes. But it also awakens users to the fact that the cord is simply the endpoint of a complex socio-technical system with its own politics and ethics. Before, designers have tried to conceal that system. In the future, designers will be obliged to make it visible.

Will such extra seconds of thought — nay, contemplation — slow down civilization? They well might. But who said that stopping to catch a breath on our way to the abyss is not a sensible strategy?

There have of course been some stories where my calculation of what is not public interest differs from that of reporters, but it is for this precise reason that publication decisions were entrusted to journalists and their editors.

it is so often the case that the most influential media outlets publish factually false statements using the most authoritative tones.

Ironically, the most controversial Snowden stories – the type his critics cite as the ones that should not have been published because they exposed sensitive national security secrets – were often the ones the NYT itself decided to publish, such as its very controversial exposé on how NSA spied on China’s Huawei.

Snowden didn’t decide what stayed secret. The press did.

journalist-driven process that determined which documents got published

But Snowden never said anything like that.

I mean keeping our anger at failures and misdemeanors in public life constantly in terms of finding ways to make things better for all of us, including the objects of our criticism.

when there are individuals in politics you have learned to distrust or oppose, it is always helpful from time to time to add a genuine compliment, not for the sake of it, or for credentializing, but because there are very few people who have no redeeming features and noting them is only fair.

Generous anger: a classically Orwellian term. Because it is a new phrase, a fresh idea, and yet instantly understandable. And necessary.

"I can't tell you how many senior executives at firearms companies, over a beer when no one's watching, will say, 'You do know we realize that, of course, at least a third of our customers shouldn't be let within five miles of a gun."

To what extent is the gun debate actually about guns? Brownstein asked, citing that only 28 percent of people in urban areas live in a home with a gun, but 59 percent in rural areas do. White people are twice as likely as black people to live in a home with a gun. Evangelical Christians are much more likely to own guns than are secular people.

"We know that gun ownership tracks a lot of other cultural divides that shape the partisan and ideological standoff in America," Brownstein said. "Is all the passion about guns a broader statement about who defines what America values?"

short, a people become an audience and their public business a -~ vaudeville a_c~, _then a nation finds itself at risk; culture-death is a clear poss1b1hty.

what. is happening in America is not the design of an articulated ideology. No Mein Kampf or Communist Manifesto announced its coming. It comes as the unintended consequence of a dramatic change in our modes of public conve~sation. But it is an ideology nonetheless, for it imposes a way of life, a set of relations among people and ideas, about which there has been no consensus, no discussion and no opposition. Only compliance.

As nowhere else in the world, Americans have moved far and fast in bringing to a close the age of the slaw~moving printed word, and have granted to television sovereignty over all of their institutions.

Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion.

The problem, in any case, does not reside in what people 1 watch. The problem is in that we watch. The solution must be 1 _found in how we watch.

there are near insurmountable difficulties for anyone who has written such a book as this, and who wishes to end it with some remedies for the affliction. In the first place, not everyone believes a cure is needed, and in the second, there probably isn't any.

no medium is excessively dangerous if its users understand what its dangers are.

what if there are no cries of anguish to be heard? Who is prepared to take arms against a sea of amusements? To whom do we complain, and when, and in what tone of voice, when serious discourse dissolves into giggles? What is the antidote to a culture's being drained by laughter?

What is information? Or more precisely, what are iriformation? What are its various forms? What conceptions of intelligence, wisdom and learning does each form insist upon? What conceptions does each form neglect or mock? What are the main psychic effects of each form?

only through a deep and unfailing awareness of the structure and effects of information, through a demystification of media, is there any hope of our gaining some measure of control over television, or the computer, or any other medium.

What is 'the kind of information that est facilitates thinking?

it is an acknowledged task of the schools to assist the young in learning how to interpret the symbols of their culture. That this task should now require that they learn how to distance themselves from their forms of information is not s6 bizarre an enterprise that we cannot hope for its inclusion in the curriculum;

What I suggest here as a solution is what Aldous Huxley suggested, as well.

The desperate answer is to rely on the only inass medium of communication that, in theory, is capable of addressing the problem: our schools.

in the end, he was trying to tell us that what afflicted the people in Brave New World was not that they were laughing instead of thinking, but that they did not know what they were laughing about and why they had stopped thinking.

Friedman roared with approving laughter. He believed in clear language, and as Samuel Brittan has noted, preferred the spoken to the written word.

because classical economics is under its greatest threat in a generation. Growing evidence suggests average workers are not seeing the benefits of their productivity gains — that the market is broken and requires heavy government correction. Friedman’s heirs have been avoiding this debate. They’re losing it badly and have offered no concrete remedies to address this problem, if it is one.

It contains a heart with smiles and laughter.

let it be your friend and just become one with it,

Not only is this tied to weight gain, especially in the belly, but it also leaves you with cravings. Aspartame is 200 times sweeter than table sugar. Serious drinkers are so used to the super-sweet taste that everything else seems bland in comparison.

Coca-Cola has a different take on what people refer to as an addiction. “Food and beverages, like chocolate, for example, can trigger what scientists call ‘reward centers’ in the brain, but so can other things like music or laughter,” said Daphne Dickerson, a spokeswoman for Coca-Cola. “Regularly consuming food and beverages that taste good and that you enjoy is not the same as being addicted to them.”

In September 2020, Ms. Beller was diagnosed with breast cancer. She didn’t quit Diet Coke until after surgery, when doctors found more cancer and she realized she’d have to undergo chemotherapy.

She used the Quitzilla app, a habit breaker and sobriety counter, which tracked her progress. “Every time I had a craving, just looking at the app did something good in my brain,” she said. She didn’t have a lot of physical side effects, but she did long for the drink. She credits the app with helping her stay on track.

As we get older, the space we used to fill with laughter, gossip, and staying up until the sky grew light can get consumed by more “adult” concerns, such as marriage, procreation, and fully developed careers—and we tend to end up with less of ourselves to give.

making friends at 40 is more akin to dating than I had anticipated: It’s dependent not only on chemistry and common interests, but also on a shared vision of what your new relationship could provide. Half the struggle is finding someone who wants the same thing you do, and at the exact same time

In Montana, I’d need to find people who were not just delightful and committed to friendship generally, but also willing to expand beyond those best friends they made at 21—people who, for whatever reason, still had their light on.