I hate all electronic toys: cell phones, e-mail, PalmPilots, handheld Global Positioning System equipment, and the whole raft of gadgets that intrude on solitude.When I was a kid I used to disappear into the woods all day. Now I can walk in the wilderness without wasting my valuable time. As I hike along I can call anyone in the world, schedule an appointment, take a picture of me standing next to a tree and then send the person a map so he or she can join me there. Solitude has been snuffed out.

Information wants to be free.' So goes the saying. Stewart Brand, the founder of the Whole Earth Catalog, seems to have said it first.I say that information doesn't deserve to be free.Cybernetic totalists love to think of the stuff as if it were alive and had its own ideas and ambitions. But what if information is inanimate? What if it's even less than inanimate, a mere artifact of human thought? What if only humans are real, and information is not?...Information is alienated experience.

Remember when only a few people had mobile phones. Generally regarded as an object of derision, you would occasionally see business types clutching those ridiculous grey bricks to their faces and mutter to yourself 'what a prick.' Nowadays, an eyebrow hardly even flutters when we see a ten-year-old child happily texting away. You probably wouldn't notice anyway; you'd be too busy downloading an app that could definitively pinpoint who it was that had just farted in your tube carriage.

‎"As pessoas nao vão morrer. Não é esse o credo da nova cultura? As pessoas vão ser absorvidas em fluxos de informações. Não entendo nada disso. Os computadores vão morrer. Já estão morrendo na sua forma atual. Estão praticamente mortos como unidades distintas. Uma caixa, uma tela, um teclado. Eles estão se dissolvendo na textura da vida cotidiana. (...) Até a palavra computador parece retrógrada e burra.

On its first over was the famous picture of Earth taken from space; its subtitle was "Access to Tools." The underlying philosophy was that technology could be our friend. Brand wrote on the first page of the first edition, "A realm of intimate, personal power is developing- power of the individual to conduct his own education, find his own inspiration, shape his own environment, and share his adventure with whoever is interested. Tools that aid this process are sought and promoted by the Whole Earth Catalog.

A fashionable idea in technical circles is that quantity not only turns into quality at some extreme of scale, but also does so according to principles we already understand. Some of my colleagues think a million, or perhaps a billion, fragmentary insults will eventually yield wisdom that surpasses that of any well-thought-out essay, so long as sophisticated secret statistical algorithms recombine the fragments. I disagree. A trope from the early days of computer science comes to mind: garbage in, garbage out.

It may well be that what we have hithertounderstood as architecture, and what we arebeginning to understand of technology, areincompatible disciplines. The architect whoproposes to run with technology knows nowthat he will be in fast company, and that inorder to keep up he may have to discard hiswhole cultural load, including the professionalgarments by which he is recognized as anarchitect. If, on the other hand, he decides notto do this, he may find that a technologicalculture has decided to go on without him.

Technologies of the soul tend to be simple, bodily, slow and related to the heart as much as the mind. Everything around us tells us we should be mechanically sophisticated, electronic, quick, and informational in our expressiveness - an exact antipode to the virtues of the soul. It is no wonder, then, that in an age of telecommunications - which, by the way, literally means "distant connections" - we suffer symptoms of the loss of soul. We are being urged from every side to become efficient rather than intimate.

Sharing thoughts and expressions and even actions with others, possibly many others, is becoming a normal opportunity, not just for professionals and experts but for anyone who wants it. This opportunity can work on scales and over duration that were previously unimaginable. Unlike personal or communal value, public value requires not just new opportunities for old motivations; it requires governance, which is to say ways of discouraging or preventing people from wrecking either the process or the product of the group.

Technology presents us with a unique spiritual challenge. Because it is meant to serve us in fulfilling our created purpose, because it makes our lives easier, longer, and more comfortable, we are prone to assign to it something of a godlike status. We easily rely on technology to give our lives meaning, and we trust technology to provide an ultimate answer to the frustration of life in a fallen world. Because of this, technology is uniquely susceptible to becoming an idol, raising itself to the place of God in our lives.

Scientific advancement carries risk,” Kohler argued. “It always has. Space programs, genetic research, medicine—they all make mistakes. Science needs to survive its own blunders, at any cost. For everyone’s sake.”Vittoria was amazed at Kohler’s ability to weigh moral issues with scientific detachment. His intellect seemed to be the product of an icy divorce from his inner spirit. “You think CERN is so critical to the earth’s future that we should be immune from moral responsibility?

He reached the ground floor and flung the door open, fleeing into the street. He glanced back and saw that she wasn't following, so he slowed to a halt. His pulse raced. The entranceway was dark, the door swinging slowly closed. Movement to his left caught his attention: the camera on the corner of the building that covered the resident's parking. It swivelled to point directly at him, and he stared at it for a moment, suddenly doubtful it was a closed-circuit system after all.He ran for his car, and the camera followed.

Standing before costly objects of technological beauty, we may be tempted to reject the possibility of awe, for fear that we could grow stupid through admiration. We may feel at risk of becoming overimpressed by architecture and engineering, of being dumbstruck by the Bombardier trains that progress driverlessly between satellites or by the General Electric GE90 engines that hang lightly off the composite wings of a Boeing 777 bound for Seoul. And yet to refuse to be awed at all might in the end be merely another kind of foolishness.

I do not believe that all books will or should migrate onto screens: as Douglas Adams once pointed out to me, more than 20 years before the Kindle showed up, a physical book is like a shark. Sharks are old: there were sharks in the ocean before the dinosaurs. And the reason there are still sharks around is that sharks are better at being sharks than anything else is. Physical books are tough, hard to destroy, bath-resistant, solar-operated, feel good in your hand: they are good at being books, and there wil always be a place for them.

To the Technocrats: Have mercy on us. Relax a bit, take time out for simple pleasures. For example, the luxuries of electricity, indoor plumbing, central heating, instant electronic communication and such, have taught me to relearn and enjoy the basic human satisfactions of dipping water from a cold clear mountain stream; of building a wood fire in a cast-iron stove; of using long winter nights for making music, making things, making love; of writing long letters, in longhand with a fountain pen, to the few people on this earth I truly care about.