Awareness requires a rupture with the world we take for granted; then old categories of experience are called into question and revised.
Life is good when you live from your roots. Your values are a critical source of energy, enthusiasm, and direction. Work is meaningful and fun when it's an expression of your true core.
Earlier generations of machines decreased the complexity of tasks. In contrast, information technologies can increase the intellectual content of work at all levels. Work comes to depend on an ability to understand, respond to, manage, and create value from information.
Technological change defines the horizon of our material world as it shapes the limiting conditions of what is possible and what is barely imaginable. It erodesassumptions about the nature of our reality, the "pattern" in which we dwell, and lays open new choices.
Technology makes the world a new place.
Learning has replaced control as the fundamental role of management.
As information technology restructures the work situation, it abstracts thought from action.
Technology represents intelligence systematically applied to the problem of the body. It functions to amplify and surpass the organic limits of the body; it compensates for the body's fragility and vulnerability.
Activities that seem to represent choices are often inert reproductions of accepted practice.
Every century or so, fundamental changes in the nature of consumption create new demand patterns that existing enterprises can't meet.
If the technology cannot shoulder the entire burden of strategic change, it nevertheless can set into motion a series of dynamicsthat present an important challenge to imperative control and the industrial division of labor. The more blurred the distinction between what workers know and what managers know, the more fragile and pointless any traditional relationships of domination and subordination between them will become.
It looks like the age of the mass is behind us and the age of the individual is upon us. The chasm that now exists between new people and old organizations is destroying economic value and inhibiting the emergence of a new chapter of capitalism aligned with the needs of this new society. The new purpose of commerce is to provide the tools, platforms, and relationships, digital or human, that enable individuals to live the lives they choose.
We know how to punish retailers and manufacturers that don't provide quality and value. But we're lousy at fighting effectively for what we really need - reliable insurance policies; affordable health care; safe, healthy food.
The civilizing process has increased the distance between behavior and the impulse life of the animal body.
The history of work has been, in part, the history of the worker's body. Production depended on what the body could accomplish with strength and skill. Techniques that improve output have been driven by a general desire to decrease the pain of labor as well as by employers' intentions to escape dependency upon that knowledge which only the sentient laboring body could provide.
Computerization brings about an essential change in the way the worker can know the world and, with it, a crisis of confidence inthe possibility of certain knowledge.
My teenage children watched Senator Clinton on the Today Show, mouths agape. They attended our local caucus with me and saw hundreds of our friends and neighbors gathered in the elementary school gym on that Sunday afternoon, despite an ugly Maine snowstorm. They listened to the thoughtful searching debates and saw us cast our votes. How could anyone suggest we didn't know exactly what we were doing? 'What's the point of electing someone who doesn't believe in the American people?' they asked. 'If she wants to ignore us now when she's only a candidate, what will she do as the President?'
Skilled workers historically have been ambivalent toward automation, knowing that the bodies it would augment or replace were theoccasion for both their pain and their power.
I've lived in a preindustrial (rural Argentina) as well as an industrial world. You experience a different sense of time in a community that works the land. Human relationships aren't professionalized or contractualized; family and friends take primacy. Life has much more continuity than discontinuity. There's a great deal of poetry in everyday life.
In diminishing the role of the worker's body in the labor process, industrial technology has also tended to diminish the importance of the worker. In creating jobs that require less human effort, industrial technology has also been used to create jobs that require less human talent. In creating jobs that demand less of the body, industrial production has also tended to create jobs that give less to the body, in terms of opportunities to accrue knowledge on the production process.
Authority is the spiritual dimension of power because it depends upon faith in a system of meaning that decrees the necessity of the hierarchical order and so provides for the unity of imperative control.
Labor came to humanity with the fall from grace and was at best a penitential sacrifice enabling purity through humiliation. Laborwas toil, distress, trouble, fatigue--an exertion both painful and compulsory. Labor was our animal condition, struggling to survive in dirt and darkness.
Computer mediation seems to bathe action in a more conditional light: perhaps it happened; perhaps it didn't. Without the layeredrichness of direct sensory engagement, the symbolic medium seems thin, flat, and fragile.
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