Social production is not a panacea; it is just an alternative. Although we are better off being able to use it when it is valuable, it brings its own challenges, just as production via firms and governments does. Even the simplest pooled effort or voluntary participation can be fraught with tension among the individual participants, and between those individuals and the group. Like many aspects of social life, this problem has no solution; the dilemma can be addressed only by various compromises, none of them wholly satisfactory. One way to help a group of participants improve their ability to function together is the creation and maintenance of shared culture.
Clay Shirky
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Global rationality, the rationality of neoclassical theory, assumes that the decision maker has a comprehensive, consistent utility function, knows all the alternatives that are available for choice, can compute the expected value of utility associated with each alternative, and chooses the alternative that maximizes expected utility. Bounded rationality, a rationality that is consistent with our knowledge of actual human choice behavior, assumes that the decision maker must search for alternatives, has egregiously incomplete and inaccurate knowledge about the consequences of actions, and chooses actions that are expected to be satisfactory.
Herbert Simon
You do not ask what is the value, or what is the use, of this feeling. Of what use is the universe? What is the practical application of a million galaxies? Yet just because it has no use, it has a use-which may sound like a paradox, but is not. What, for instance, is the use of playing music? If you play to make money, to outdo some other artist, to be a person of culture, or to improve your mind, you are not really playing-for your mind is not on the music. You don't swing. When you come to think of it, playing or listening to music is a pure luxury, an addiction, a waste of valuable time and money for nothing more than making elaborate patterns of sound.
Alan Watts
Our adversaries are not demons, witches, fate, or mental illness. We have no enemy whom we can fight, exorcise, or dispel by "cure." What we do have are problems in living - whether these be biologic, economic, political, or sociopsychological. In this essay I was concerned only with problems belonging in the last mentioned category, and within this group mainly with those pertaining to moral values. The field to which modern psychiatry addresses itself is vast, and I made no effort to encompass it all. My argument was limited to the proposition that mental illness is a myth, whose function it is to disguise and thus render more palatable the bitter pill of moral conflicts in human relations.
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