问答题Wireless communication is changing the way people work, live, love and relate to places—and each other, says Andreas Kluth.【】AT THE Nomad Café in Oakland, California, Tia Katrina Canlas, a law student at the nearby university in Berkeley, places her double Americano next to her mobile phone and iPod, opens her MacBook laptop computer and logs on to the café’ s wireless internet connection to study for her class on the legal treatment of sexual orientation. She is a regular here but doesn’ t usually bring cash, so her credit-card statement reads “Nomad, Nomad, Nomad, Nomad” . That says it all, she thinks. Permanently connected, she communicates by text, photo, video or voice throughout the day with her friends and family, and does her “work stuff” at the same time. She roams around town, but often alights at oases that cater to nomads.【】Christopher Waters, the owner, opened the Nomad Café in 2003, just as Wi-Fi “hotspots” were mushrooming all around town. His idea was to provide a watering-hole for “techno-Bedouins” such as himself, he says. Since Bedouins, whether in Arabian deserts or American suburbs, are inherently tribal and social creatures, he understood from the outset that a good oasis has to do more than provide Wi-Fi; it must also become a new—or very old— kind of gathering place. He thought of calling his café the “Gypsy Spirit Mission” , which also captures the theme of mobility, but settled for the simpler Nomad.【】As a word, vision and goal, modern urban nomadism has had the mixed blessing of a premature debut. In the 1960s and 70s Herbert Marshall McLuhan, the most influential media and communications theorist ever, pictured nomads zipping around at great speed, using facilities on the road and all but dispensing with their homes. In the 1980s Jacques Attali, a French economist who was advising president François Mitterrand at the time, used the term to predict an age when rich and uprooted elites would jet around the world in search of fun and opportunity, and poor but equally uprooted workers would migrate in search of a living. In the 1990s Tsugio Makimoto and David Manners jointly wrote the first book with “digital nomad” in the title, adding the bewildering possibilities of the latest gadgets to the vision.【】But all of those early depictions and predictions of nomadism arguably missed the point. The mobile lifestyles currently taking shape around the world are nothing like those described in the old books. For this the authors cannot be blamed, since the underlying technologies of genuine and everyday nomadism did not exist even as recently as a decade ago. Mobile phones were already widespread, but they were used almost exclusively for voice calls and were fiendishly hard to connect to the internet and even to computers. Laptop computers and personal digital assistants (PDAs) needed fiddly cables to get online, and even then did so at a snail’ s pace. Reading and sending e-mail on a mobile phone—not to mention synchronising it across several gadgets and computers to create one “virtual” in-box—was unheard of. People took photos using film. There was no Wi-Fi. In short, there were gadgets, but precious little “connectivity” .

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问答题Key Performance Indication

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问答题APEC

问答题生命共同体

问答题Almost all our major problems involve human behavior, and they cannot be solved by physical and biological technology alone. What is needed is a technology of behavior, but we have been slow to develop the science from which such a technology might be drawn. One difficulty is that almost all of what is called behavioral science continues to trace behavior to states of mind, feelings, traits of character, human nature, and so on. Physics and biology once followed similar practices and advanced only when they discarded them. The behavioral sciences have been slow to change partly because the explanatory items often seem to be directly observed and partly because other kinds of explanations have been hard to find. The environment is obviously important, but its role has remained obscure. It does not push or pull, it selects, and this function is difficult to discover and analyze. The role of natural selection in evolution was formulated only a little more than a hundred years ago, and the selective role of the environment in shaping and maintaining the behavior of the individual is only beginning to be recognized and studied. As the interaction between organism and environment has come to be understood, however, effects once assigned to states of mind, feelings, and traits are beginning to be traced to accessible conditions, and a technology of behavior may therefore become available. It will not solve our problems, however, until it replaces traditional prescientific views, and these are strongly entrenched. Freedom and dignity illustrate the difficulty. They are the possessions of the autonomous (self-governing) man of traditional theory, and they are essential to practices in which a person is held responsible for his conduct and given credit for his achievements. A scientific analysis shifts both the responsibility and the achievement to the environment. It also raises questions concerning “values” . Who will use a technology and to what ends? Until these issues are resolved, a technology of behavior will continue to be rejected, and with it possibly the only way to solve our problems.

问答题Date of Expiration

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