We will soon start moving toward a release mindset. That's new for the cable industry. There'll be a new release every few months. This will be a learning process.

The social dimension of reticence and nonacknowledgment is most developed in forms of politeness and deference. We don't want to tell people what we think of them, and we don't want to hear from them what they think of us, though we are happy to surmise their thoughts and feelings, and to have them surmise ours, at least up to a point. We don't, if we are reasonable, worry too much what they may say about us behind our backs, just as we often say things about a third party that we wouldn't say to his face. Since everyone participates in these practices, they aren't, or shouldn't be, deceptive. Deception is another matter, and sometimes we have reason to object to it, though sometimes we have no business knowing the truth, even about how someone really feels about us.

The problem is one of opposition between subjective and objective points of view. There is a tendency to seek an objective account of everything before admitting its reality. But often what appears to a more subjective point of view cannot be accounted for in this way. So either the objective conception of the world is incomplete, or the subjective involves illusions that should be rejected.

Eventually, I believe, current attempts to understand the mind by analogy with man-made computers that can perform superbly some of the same external tasks as conscious beings will be recognized as a gigantic waste of time.

...I believe there is a legitimate aim of transcendence that is more modest and perhaps more realistic. We may not be able to rule out the skeptical possibility, and we may not be able to ground our normal capacity for understanding on something in which we can have even greater confidence; but it may still be possible to show how we can reasonably retain our natural confidence in the exercise of understanding, in spite of the apparent contingencies of our nature and formation. The hope is not to discover a foundation that makes our knowledge unassailably secure but to find a way of understanding ourselves that is not radically self-undermining, and that does not require us to deny the obvious. The aim would be to offer a plausible picture of how we fit into the world.

Even in this more modest enterprise both theism and naturalistic reductionism fall short. Theism does not offer a sufficiently substantial explanation of our capacities, and naturalism does not offer a sufficiently reassuring one.

Consciousness is what makes the mind-body problem really intractable.