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To: Ahda who wrote (45894)12/11/1999 8:04:00 PM
From: long-gone  Read Replies (1) | Respond to of 116764
 
<<It seems nobody in society wants to take responsibility for their own actions anymore, from Slick on down.>>
Are you saying we (the little people) are not willing to take responsibility for our actions or those which control our lives, our futures, & our monies, or all of the above? If all, which came first? What are "they" afraid of being responsible,because they have problems, or because everyone is willing to sue?



To: Ahda who wrote (45894)12/11/1999 9:24:00 PM
From: d:oug  Respond to of 116764
 
Darleen, what you post was touched upon in Friday's ABC News NightLine.

<<where computers take up the slack...>>

<<seems nobody in society wants to take responsibility
for their own actions anymore...>>

Seems that down the road it will be possible for people to let a
computer make decisions for them that we now consider too personal.
If so, then only a matter of time until until a government Big Brother
will take over after a majority of the population vote yes/for a law
that requires people to use the computer for decision making.

abcnews.go.com

Problems With Soul-Mate Searches?

Tell Nightline Your Experiences and Opinions

ABCNEWS.com

Is it possible to have a computer for a soul mate?

Well, maybe not in the traditional sense, but there is a new
computer program that gets pretty close. It is a program designed to
help you discover your new favorite movie, book, or vacation based on
your past likes and dislikes and how those likes and dislikes match up
with others' likes and dislikes. There are obvious advantages, but are
there dangers as well?

If you would like to help us continue reporting this story, we were
wonderingWhen companies use the soul-mate engine to help you find the
right product or service, do they secretly give extra weight to certain
products? Products they favor? Products they are paid to favor? Products
they are trying to get rid of? You can't know, of course, but maybe you
can give us leads to investigate?

We have listed in the right column Websites that use collaborative
filtering technologyor variations of a soul-mate program. We would
like you to visit them, (or any other sites you find), input your
preferences, (be honest, please) and see what those engines recommend.

If the selections puzzle you, or push choices they you would never have
chosen on your own, or if you, as the folks on the Nightline program
said, smell a rat, we'd be interested to know what happened, in as
much detail as possible.

We might even put you and your experience on a follow up program.

Thank you.

Name:
E-mail:
Phone number:

What are your experiences with these soul-mate search engines?

Detailed information about your preferences is SO valuable to
merchants, you have to believe they will probe, snoop, and pay to find
out about you because, as our program demonstrates, it's worth it. But
do you

A) Worry that you will be bombarded with irresistable offers that untap
appetites and urges you can't control?

B) Worry that the information you tell your search engine will be read
by merchants even though you try to keep it hidden?

C) Worry that even though these search engines don't need to know your
name, race, income, gender, educational history all they need to know
is what you liked in the past ? even so, do you worry they'll figure out
who you are anyway?

D) Worry that you are, in some profound way, predictable? That for every
product category, there are shoppers out there almost exactly like you?

Please comment on any or all of the above.

ABCNEWS.com

W E B L I N K
Net Perceptions

W E B L I N K
A list of sites that use Net Perceptions

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To: Ahda who wrote (45894)12/12/1999 9:10:00 PM
From: Alex  Read Replies (3) | Respond to of 116764
 
Galbraith on the Continuing Influence of Affluence

John Kenneth Galbraith


--------------------------------------------------------------------------------
It is now forty years and something more since I surveyed the scene in the economically advanced countries, especially the United States, and wrote "The Affluent Society." The book had a satisfying reception, and I'm here asked as to its latter-day relevance. That should not be asked of any author, but the mistake having been made, I happily respond. The central argument in the book was that in the economically advanced countries, and especially in the United States, there has been a highly uneven rate of social development. Privately produced goods and services for use and consumption are abundantly available. So available are they, indeed, that a large and talented expenditure on advertising and salesmanship is needed to persuade people to want what is produced. Consumer sovereignty, once govemed by the need for food and shelter, is now the highly contrived consumption of an infinite variety of goods and services.
That, however, is in what has come to be called the private sector. There is no such abundance in the services available from the state. Social services, health care, education --especially education --public housing for the needful, even food, along with action to protect life and the environment, are all in short supply. Damage to the environment is the most visible result of this abundant production of goods and services. In a passage that was much quoted, and which I thought myself at the time was perhaps too extravagant, I told of the family that took its modern, highly styled, tail-finned automobile out for a holiday. They went through streets and countryside made hideous by commercial activity and commercial art. They spent their night in a public park replete with refuse and disorder and dined on delicately packaged food from an expensive portable refrigerator.

So it seemed forty years ago; in the time that has since elapsed the contrast between needed public services and affluent public consumption has become much greater. Every day the press, radio and television proclaim the abundant production of goods and the need for more money for education, public works and the desolate condition of the poor in the great cities. Clearly affluence in the advanced countries is still a highly unequal thing.

All this, were I writing now, I would still emphasize. I would especially stress the continuing unhappy position of the poor. This, if anything, is more evident than it was forty years ago. Then in the United States it was the problem of southern plantation agriculture and the hills and hollows of the rural Appalachian Plateau. Now it is the highly visible problem of the great metropolis.

There is another contrast. Were I writing now, I would give emphasis to the depressing difference in well-being as between the affluent world and the less fortunate countries --mainly the post-colonial world. The rich countries have their rich and poor. The world has its rich and poor nations. When I wrote "The Affluent Society," I was becoming more strongly aware of this difference on the world scene and had started at Harvard one of the first courses on the problems in the poor countries. I went on to spend a part of my life in India, one of the most diversely interesting of the post-colonial lands. There has been a developing concern with these problems; alas, the progress has not kept pace with the rhetoric.

The problem is not economics; it goes back to a far deeper part of human nature. As people become fortunate in their personal well-being, and as countries become similarly fortunate, there is a common tendency to ignore the poor. Or to develop some rationalization for the good fortune of the fortunate. Responsibility is assigned to the poor themselves. Given their personal disposition and moral tone, they are meant to be poor. Poverty is both inevitable and in some measure deserved. The fortunate individuals and fortunate countries enjoy their well-being without the burden of conscience, without a troublesome sense of responsibility. This is something I did not recognize writing forty years ago; it is a habit of mind to which I would now attribute major responsibility.

This is not, of course, the full story. After World War II decolonization, a greatly civilized and admirable step, nonetheless left a number of countries without effective self-government. Nothing is so important for economic development and the human condition as stable, reliable, competent and honest government. This in important parts of the world is still lacking. Nothing is so accepted in our times as respect for sovereignty; nothing, on occasion, so protects disorder, poverty and hardship. Here I'm not suggesting an independent role for any one country and certainly not for the United States. I do believe we need a much stronger role for international action, including, needless to say, the United Nations. We need to have a much larger sense of common responsibility for those suffering from the weakness, corruption, disorder and the cruelty of bad government or none at all. Sovereignty, though it has something close to religious status in modern political thought, must not protect human despair. This may not be a popular point; popularity is not always a test of needed intelligence. So I take leave of my work of forty years ago. I am not entirely dissatisfied with it but I do not exaggerate its role. Books may be of some service to human understanding and action in their time. There remains always the possibility, even the probability, that they do more for the self-esteem of the author than for the fate of the world.

nieman.harvard.edu