It is no longer just engineers who dominate our technology leadership, because it is no longer the case that computers are so mysterious that only engineers can understand what they are capable of. There is an industry-wide shift toward more "product thinking" in leadership--leaders who understand the social and cultural contexts in which our technologies are deployed.Products must appeal to human beings, and a rigorously cultivated humanistic sensibility is a valued asset for this challenge. That is perhaps why a technology leader of the highest status--Steve Jobs--recently credited an appreciation for the liberal arts as key to his company's tremendous success with their various i-gadgets.

We are taught to believe that the ‘alienation’ that we experience sometimes, when we withdraw from everything or feel alone, is a craving for something sexual, material, or in the physical - and can be cured by popping a pill in most cases. When in Truth, it’s the circuitry within our souls and minds that is hinting to be connected - to real flowing energy - outside of our TVs and computer monitors. What many of us mistaken for depression is actually a need to be understood, or to see desires come to fruition. There is absolutely nothing abnormal about feeling disconnected. Your sensitivity only means you are more human than most. If you cry, you are alive. I’d be more worried if you didn’t.

Hábeis e frios calculadores podem vir demonstrar, ainda e sempre, que o sonho do erasmismo é impossível, e os factos poderão parecer dar-lhes razão; isso nao impede que sejam sempre necessários os seres que indicam aos povos aquilo que os aproxima e aquilo que os divide, e que renovam no coração dod homens a crença em mais alta humanidade. Há no legado de Erasmo uma promessa criadora. Aquele que mostra o espírito fora do seu quadro, nas dimensões da Humanidade, dá ao indivíduo uma forma sobre-humana; só as reivindicações ultrapessoais e que parecerem quase irrealizáveis, dão aos homens e aos povos a consciência da sua verdadeira medida.

It is of immense importance, that first and foremost, people identify themselves as human beings, rather than as a believer in a spiritual belief system. Any spiritual belief system. There is such a preoccupation with where a person will be after he/she dies, that people keep on forgetting we are all here right now— on this planet! Okay, so you are on your way to Heaven, of course, whilst many others who do not believe as you do are on their way to hell, of course— but those are not yet facts! The fact that we do have, though, is the fact that we are all here right now, on this Earth, living this life, breathing this air, and it's about time we identify ourselves with the reality in front of us: that we are human beings and we all cry, laugh, love and hurt.

We can trace the communitarian fantasy that lies at the root of all humanism back to the model of a literary society, in which participation through reading the canon reveals a common love of inspiring messages. At the heart of humanism so understood we discover a cult or club fantasy: the dream of the portentous solidarity of those who have been chosen to be allowed to read. In the ancient world—indeed, until the dawn of the modern nation-states—the power of reading actually did mean something like membership of a secret elite; linguistic knowledge once counted in many places as the provenance of sorcery. In Middle English the word 'glamour' developed out of the word 'grammar'. The person who could read would be thought easily capable of other impossibilities.

The reason why the world is a difficult place to live in, is due to the fact that people are not interested in people. Nobody is truly interested in anybody; they are only interested in the parts that they think will be pleasurable and comfortable for them to get to know. People don't want to know what you're afraid of, what kind of dreams you have at night, what your eyes look like when you laugh and when you hurt... people want to receive perfect gifts and other people are supposed to be those perfect gifts! But then none of us are those perfect gifts. All of us are real on the inside but then people want what's not real... so how is the world supposed to work, that way? I want to know what's real in people, and in me. And it's hard to be this way, because nobody else is.

But it will be asked: What is the force and power of the blessings and curses of men, even if these men be such giants as Plato and Aristotle? Does truth become more true because Aristotle blesses it, or does it become error because Plato curses it? Is it given men to judge the truths, to decide the fate of the truths? On the contrary, it is the truths which judge men and decide their fate and not men who rule over the truths. Men, the great as well as the small, are born and die, appear and disappear - but the truth remains. When no one had as yet begun to "think" or to "search," the truths which later revealed themselves to men already existed. And when men will have finally disappeared from the face of the earth, or will have lost the faculty of thinking, the truths will not suffer therefrom.

It opens the mind toward an understanding of humannature and destiny. It increases wisdom. It is the veryessence of that much misinterpreted concept, a liberaleducation. It is the foremost approach to humanism,the lore of the specifically human concerns that distinguishman from other living beings. . . . Personal cultureis more than mere familiarity with the presentstate of science, technology, and civic affairs. It ismore than acquaintance with books and paintings andthe experience of travel and of visits to museums. It isthe assimilation of the ideas that roused mankind fromthe inert routine of a merely animal existence to a lifeof reasoning and speculating. It is the individual’seffort to humanize himself by partaking in the traditionof all the best that earlier generations havebequeathed.

It is the simple things that are in the ocean. People think that simple things are on the seashore, like seashells. But seashells are just illusions of the things that once used to live inside of them, that are back in the sea! They are dead things, and dead things are not simple things. Living things are simple things, things like love. People think that love isn't simple, but that's because they are on the seashore; but when you are a mermaid, when you have gills, when you need to be in the ocean; love is simple. It's about being beside someone and staying there. And then sharing your souls. What's natural to a mermaid, isn't natural to a person. But I want everyone to be a mermaid. And if they can't, at least they can know what a mermaid is like. We live with the things that are alive.

As I see it the world is undoubtedly in need of a new religion, and that religion must be founded on humanist principles. When I say religion, I do not mean merely a theology involving belief in a supernatural god or gods; nor do I mean merely a system of ethics, however exalted; nor only scientific knowledge, however extensive; nor just a practical social morality, however admirable or efficient. I mean an organized system of ideas and emotions which relate man to his destiny, beyond and above the practical affairs of every day, transcending the present and the existing systems of law and social structure. The prerequisite today is that any such religion shall appeal potentially to all mankind; and that its intellectual and rational sides shall not be incompatible with scientific knowledge but on the contrary based on it.

I believe it will have become evident why, for me, adjectives such as happy, contented, blissful, enjoyable, do not seem quite appropriate to any general description of this process I have called the good life, even though the person in this process would experience each one of these at the appropriate times. But adjectives which seem more generally fitting are adjectives such as enriching, exciting, rewarding, challenging, meaningful. This process of the good life is not, I am convinced, a life for the faint-fainthearted. It involves the stretching and growing of becoming more and more of one's potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. Yet the deeply exciting thing about human beings is that when the individual is inwardly free, he chooses as the good life this process of becoming.

MEMED'E SON MEKTUBUMDUR...Ölmekten, oğlum korkmuyorum, ama ne de olsaiş arasında bazan,irkilip ansızın, yahut yalnızlığında uyku öncesiningünleri saymak biraz zor.Dünyaya doymak olmuyor, Memetdoymak olmuyor...Dünyada kiracı gibi değil, yazlığına gelmiş gibi de değil, yaşa dünyada babanın eviymiş gibi...Tohuma, toprağa, denize inan,insana hepsinden önce. Bulutu, makinayı, kitabı sev,insanı hepsinden önce. Kuruyan dalın sönen yıldızınsakat hayvanınduy kederini,ama hepsinden önce de insanın. Sevindirsin seni cümlesi nimetlerinsevindirsin seni karanlık ve aydınlık, sevindirsin seni dört mevsim,ama hepsinden önce insan sevindirsin seni....

All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible and tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is—marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which . . . is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.

My faith has been tempered in Hell. My faith has emerged from the flames of the crematoria, from the concrete of the gas chamber. I have seen that it is not man who is impotent in the struggle against evil, but the power of evil that is impotent in the struggle against man. The powerlessness of kindness, of senseless kindness, is the secret of its immortality. It can never be conquered. The more stupid, the more senseless, the more helpless it may seem, the vaster it is. Evil is impotent before it. The prophets, religious teachers, reformers, social and political leaders are impotent before it. This dumb, blind love is man's meaning.Human history is not the battle of good struggling to overcome evil. It is a battle fought by a great evil struggling to crush a small kernel of human kindness. But if what is human in human beings has not been destroyed even now, then evil will never conquer.

The widest cause of secularization may be the steady change of thinking so that there is the expectation that reason and a consideration of cause and effect will help with explanations. Supernatural power began to be removed from explanations of the process of life or society in the seventeenth century, and although there may be a nod towards astrology or the crossed finger today, superstition is not seriously used in decision making. ... Scientific thinking, which similarly developed in the seventeenth century, has been influential in bringing this change. We now see that tornadoes and earthquakes have rational explanations in terms of climatology and seismology rather than as divine punishments. Most people when deciding whether to take a new job, embark on a divorce, or simply plan a holiday will not seek divine guidance, but rather discuss with themselves or others the issues of cause and effect.