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Up till now [the development of proto-consciousness], we can suppose, nervous systems solved the "Now what do I do?" problem by a relatively simple balancing act between a strictly limited repertoire of actions — if not the famous four F's (fight, flee, feed, or mate), then a modest elaboration of them.
Hegel seems to me to be always wanting to say that things which look different are really the same. Whereas my interest is in showing that things which look the same are really different. I was thinking of using as a motto for my book a quotation from King Lear: 'I’ll teach you differences'.
Social psychology has, as a rule, dealt with various phases of social experience from the psychological standpoint of individual experience. The point of approach which I wish to suggest is that of dealing with experience from the standpoint of society, at least from the standpoint of communication as essential to the social order. Social psychology, on this view, presupposes an approach to experience from the standpoint of the individual, but undertakes to determine in particular that which belongs to this experience because the individual himself belongs to a social structure, a social order.
There is no real independent self, aloof from other human beings, inspecting the world, inspecting other people. You are, in fact, connected not just via Facebook and Internet, you're actually quite literally connected by your neurons.
Suppose the reasoning centers of the brain can get their hands on the mechanisms that plop shapes into the array and that read their locations out of it. Those reasoning demons can exploit the geometry of the array as a surrogate for keeping certain logical constraints in mind. Wealth, like location on a line, is transitive: if A is richer than B, and B is richer than C, then A is richer than C. By using location in an image to symbolize wealth, the thinker takes advantage of the transitivity of location built into the array, and does not have to enter it into a chain of deductive steps. The problem becomes a matter of plop down and look up. It is a fine example of how the form of a mental representation determines what is easy or hard to think.
The truth that we must finally confront is that Islam contains specific notions of martyrdom and jihad that fully explain the character of Muslim violence.
Economics, even capitalist economics, assumes that there are desiring beings, but it does not ask why these beings desire one thing rather than another. Economists say that they are interested not in the reasons for people’s preferences, but in revealed preferences, i.e. preferences that are enacted. Economics does not ask about the reasons for these preferences – why would a mass of people prefer to buy cocaine rather than books or cruise vacations...? – it takes into account and calculates the preferences expressed, i.e., the exchange that is acted out. Exchange is an act, not a belief, and it is a more or less risky exchange.
We think the Mac will sell zillions, but we didn’t build the Mac for anybody else. We built it for ourselves. We were the group of people who were going to judge whether it was great or not. We weren’t going to go out and do market research. We just wanted to build the best thing we could build.
Dixit 
