Best 181 quotes in «globalization quotes» category

The downsides of globalization are indeed painful, ... But taking the bigger pills against its ills is superior to living inside a sterile bubble.

The features of globalization have huge consequences on pandemics. It just connects us so much more closely... And as a consequence, every one of these viruses that passes from animals to humans has the capacity to infect all of us.

The governments are seen to be less effective than they used to be. The private sector is perceived as being so much more efficient, and so globalization implies a transfer of power to the private sector.

The process of globalization has now interconnected almost everything ranging from financial markets to transport networks to communication systems in a huge system that no one really understands.

There are dangers that globalization increases inequality. There are dangers that because capital is mobile and workers are not, if we are not providing them sufficient protection, that they can be left behind in this process. And that's what we have to focus on.

The nation-state became powerful in the wake of the French Revolution, whereas the nation-state has become powerless in light of globalization.

Today's terrorism is not the product of a traditional history of anarchism, nihilism, or fanaticism. It is instead the contemporary partner of globalization.

The threat to globalization is not the wasted American dollars but Washington's readiness to mix US commercial interests with its self-appointed role as global protector.

This is a basic requirement the meaning of globalization is that we should admit that the economy of each country is dependent on the economy of all the others.

Trade reform has also been linked to increased income disparity as skilled workers have captured more benefits from globalization than their unskilled counterparts.

We have been subject to globalization and financialization and austerity and workers have been thrown under the bus while the one percent is rolling in dough.

We are living in a period of commerical globalization. What we really need is spiritual globalization.

The regime of globalization promotes an unfettered marketplace as the dynamic instrument organizing international relations.

We would not be enjoying those cellphones and those tablets at the price where they are had it not been for globalization, both in terms of trade and in terms of constant technological innovation.

We Have Got To Bring Corporate America To Its Knees

Why don't those damn oil companies fly their own flags on their personal property-maybe a flag with a gas pump on it.

Alberta's two largest cities collected more in library fines than two higher levels of government levied against polluters in 2006-2007.

All around [the Centre Pompidou and Beauborg Museum], the neighborhood is nothing but a protective zone—remodeling, disinfection, a snobbish and hygienic design—but above all in a figurative sense: it is a machine for making emptiness. It is a bit like the real danger nuclear power stations pose: not lack of security, pollution, explosion, but a system of maximum security that radiates around them, the protective zone of control and deterrence that extends, slowly but surely, over the territory—a technical, ecological, economic, geopolitical glacis. What does the nuclear matter? The station is a matrix in which an absolute model of security is elaborated, which will encompass the whole social field, and which is fundamentally a model of deterrence (it is the same one that controls us globally, under the sign of peaceful coexistence and of the simulation of atomic danger). The same model, with the same proportions, is elaborated at the Center: cultural fission, political deterrence.

America is like an isolated information island. A lot of what happens in the rest of the world, a lot of the cultural exchange, never makes it to rural Alabama.

And the owners not only did not work the farms any more, many of them had never seen the farms they owned.

A problem with global reasons cannot effectively be met with local measures.

Architecture cannot change the economic machinations of globalization.

As if Japan weren't small enough to begin with, I fail to understand why it is necessary to think of it in even smaller units. No matter where I go in the world, although I can't speak any foreign language, I don't feel out of place. I think of the earth as my home. If everyone thought this way, people might notice just how foolish international friction is, and they would put an end to it. We are, after all, at a point where it is almost narrow-minded to think merely in geocentric terms. Human beings have launched satellites into outer space, and yet they still grovel on earth looking at their own feet like wild dogs. What is to become of our planet?

A ‘truly global’ firm in 2020 should have the ability to be domestically relevant to consumers in both developed and developing markets – at the same time

At the end of the day, we supported globalization because we wanted to be able to buy cheaper computers, cheaper vehicles, cheaper clothes and cheaper furniture. Wal-Mart parking lots were jammed with North American workers buying bargain-basement-priced goods made in China even if in the process they were shopping themselves right out of their own jobs.

But an oft-heard complaint, as companies spread their tentacles around the world and compete on a global playing field, is that globalization is merely a new form of imperialism.

But it would be a mistake to assume that the liberal class was simply seduced by the Utopian promises of globalism. It was also seduced by careerism. Those who mouthed the right words, who did not challenge the structures being cemented into place by the corporate state, who assured the working class that the suffering was temporary and would be rectified in the new world order, were rewarded. They were given public platforms on television and in the political arena. They were held up to the wider society as experts, sages, and specialists. They became the class of wise men and women who were permitted to explain in public forums what was happening to us at home and abroad. The New York Times columnist Thomas Friedman, a cheer leader for the Iraq war and globalization, became the poster child for the new class of corporate mandarins. And although Friedman was disastrously wrong about the outcome of the occupation, as he was about the effects of globalization, he continues, with a handful of other apologists, to dominate the airwaves.

Can this Nigeria, without external support, bake her own bread, sew her own garments, drill her own oil, produce her own cars, fly her own planes, design her own cities and, fight her own wars? What can this Nigeria do? Or does development come through stages and Nigeria, unfortunately, still occupies a learning stage?

...decisions were often made because of ideology and politics. As a result many wrong-headed actions were taken, ones that did not solve the problem at hand but that fit with the interests or beliefs of the people in power.

Did Jesus Christ, he asked, suspect that someday his church would spread to the farthest corners of Earth? Did Jesus Christ, he asked, ever have what we, today, call an idea of the world? Did Jesus Christ, who apparently knew everything, know that the world was round and to the east lived the Chinese (this sentence he spat out, as if it cost him great effort to utter it) and to the west the primitive peoples of America? And he answered himself, no, although of course in a way having an idea of the world is easy, everybody has one, generally an idea restricted to one's village, bound to the land, to the tangible and mediocre things before one's eyes, and this idea of the world, petty, limited, crusted with the grime of the familiar, tends to persist and acquire authority and eloquence with the passage of time.

Even if the chance of impacting global change is slight and we don't know our chances of success, our ethical obligation is not simply to advance architecture, but to find ways to advance society and expand people's networks -- one local intervention at a time.

Globalization has made national boundaries more porous but not irrelevant. Nor does globalization mean the creation of a universal community.

Globalization in particular is a tide that is impossible for any ruler to order back. Many of a country’s problems are inherently global, including migration, pandemics, terrorism, cybercrime, nuclear proliferation, rogue states, and the environment. Pretending they don’t exist is not tenable forever, and they can be solved only through international cooperation. Nor can the benefits of globalization—more affordable goods, larger markets for exports, the reduction in global poverty—be denied indefinitely. And with the Internet and inexpensive travel, there will be no stopping the flow of people and ideas (especially, as we will see, among younger people). As for the battle against truth and fact, over the long run they have a built-in advantage: when you stop believing in them, they don’t go away. The deeper question is whether the rise of populist movements, whatever damage they do in the short term, represents the shape of things to come—whether, as a recent Boston Globe editorial lamented/gloated, “The Enlightenment had a good run.” Do the events around 2016 really imply that the world is headed back to the Middle Ages? As with climate change skeptics who claim to be vindicated by a nippy morning, it’s easy to overinterpret recent events.

Globalization makes it impossible for modern societies to collapse in isolation, as did Easter Island and the Greenland Norse in the past. Any society in turmoil today, no matter how remote ... can cause trouble for prosperous societies on other continents and is also subject to their influence (whether helpful or destabilizing). For the first time in history, we face the risk of a global decline. But we also are the first to enjoy the opportunity of learning quickly from developments in societies anywhere else in the world today, and from what has unfolded in societies at any time in the past. That's why I wrote this book.

Globalisation is all about wealth. It knows the price of everything and the value of nothing. Without borders the world will become – is visibly becoming – a howling desert of traffic fumes, plastic and concrete, where nowhere is home and the only language is money.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.

Globalization is a form of artificial intelligence.

Globalization is not just about changing relations between the ‘inside’ of the nation-state and the ‘outside’ of the international system. It cuts across received categories, creating myriad multilayered intersections, overlapping playing fields, and actors skilled at working across these boundaries. People are at once rooted and rootless, local producers and global consumers, threatened in their identities yet continually remaking those identities.

Good art is becoming hard to find these days. With political correctness, the internet, globalization, and multiculturalism, people are becoming pressured to be the same as everyone else, act the same, and express themselves in the same way. Great art will soon be as rare as gold or diamonds.

He is fascinated by their lack of conventional hierarchy or structure and loves how the forces of capital have subverted plans to control and order space.

Ideally, the ISS program will just be one more incremental step on an expanding, incredible journal of exploration and understanding, taking us higher and farther.

If economics were only about profit maximization, it would be just another name for business administration. It is a social discipline, and society has other means of cost accounting besides market prices.

I feel obligated to point out, though, that I have always been a sucker for ideas I find aesthetically pleasing. The cosmic sweep of the thing - an interstellar kula chain - affirming the differences and at the same time emphasizing the similarities of all the intelligent races in the galaxy - tying them together, building common traditions... The notion strikes me as kind of fine.

if we agree that in the future, every organization is essentially a digital organization—enabled through digital technologies, engaging customers on digital platforms and using online applications to drive sales, engagement or compliance—then it isn’t just the seamlessness of outcomes, but equally the methodology employed to deliver those outcomes which must be consistent across a large organization

In an era of globalization, people recognize that they are part of a global society, but they have no idea how to make such a society work. So far, no unified vision or leadership has emerged to guide us in this endeavor. We have not yet found a way to expand the spiritual ideals of democracy so that they pertain to every human being, every animal, and every plant. Until we do, human civilization and the Earth's ecosystem will continue to be in peril.

Indeed, Chicago seems to have literally sucked the air out of Springfield: another case of American becoming a network of massive city-states more intimately interconnected with other continents than with their own hinterlands. It is in the merging with the rest of the world and global civilization that the forces of division come to the fore at home. Springfield: another small city that should inspire but doesn't.

In terms of the Internet, it's like humanity acquiring a collective nervous system. Whereas previously we were more like a [?], like a collection of cells that communicated by diffusion. With the advent of the Internet, it was suddenly like we got a nervous system. It's a hugely impactful thing.

In the era of globalization, everything is interconnected. A problem in one part of the world will definitely impact on other parts of the globe. Such phenomenon is also valid for defense and security context. A conflict in a state will bring implications in its neighboring countries or other countries extended in the same region. Therefore, collaborative efforts in tackling common defense and security problems are essentially required.

In this era of global capital triumphant, to keep responsibility alive in the reading and teaching of the textual is at first sight impractical. It is, however, the right of the textual to be so responsible, responsive, answerable. The “planet” is, here, as perhaps always, a catachresis for inscribing collective responsibility as right. Its alterity, determining experience, is mysterious and discontinuous—an experience of the impossible. It is such collectivities that must be opened up with the question “How many are we?” when cultural origin is detranscendentalized into fiction—the toughest task in the diaspora.

I sympathize, therefore, with those who would minimize, rather than with those who would maximize, economic entanglement among nations. Ideas, knowledge, science, hospitality, travel--these are the things which should of their nature be international. But let goods be homespun whenever it is reasonably and conveniently possible, and, above all, let finance be primarily national.