TO ADAPT EASTERN PROVERB THE TRUMP CANT CHANGE UNTIL THE CITIZENS CHANGE
100 days of creative destruction i never expected as a citizen of Baltimore-DC ::monthly rachel alumni open learning reports 1 .... could the next 1361 days be the most exciting in the history of humanity as well as transforming wash dc 240 316 8157 - #theEconomist first 40 years archived http://project30000.blogspot.com
INDUSTRIAL REVOLUTION 4
Reason for optimism is leapfrogging - thats when a society/place that was excluded from industrial age networks leapfrogs an old system to a new one; about a third of the world never had wired telephone lines, now almost all have mobile (text version); more than a quarter of the world never had electricity grids, now microsolar is linking in;. Prior to 2017 only Jim Kim open spaced this debated in DC: let's hope all parents and youth do now from usa to china to Rome, from Scotland to Argentina, from Bangalore to Haiti. from . G1 G2. Join Valuetrue.com and QBG -does your place have a JYK to celebrate global youth? futures of Liberty 1 & education 1
1:08 #2030now 3.19
0:39 0.31 1:40 1:02 1.21
...joy jk search 1........ co
Which is your top 100 jim kim video vote for end-poverty tedx wcg..Jim Kim2030nowjimkim2transcripts.doc2030nowjimkim.doc, where world demands women manage poverty why not development?
http://www.tedxwbg.com/ Sources for millennials Happy 2015 dialogues of pih on 1 Ebola 2 how to leverage technology to radically engage patients on health care; UN is 2015 year of all change to sustainability goals... support economistmooc.blogspot.com

Thursday, September 7, 2017

dear cheng li   / NCUSCR i wanted to check that you and my father's friends lord stern know of each others lifelong research and i had one question from last night







my question - is there a thinktank connecting ecommerce training summits xi jinping modi and 8 other brics leaders announced in last few days at Xiamen Declaration or will this draw directly on pratictioners within bat and china entreprenur network - i dont think CEN or youthTECH thinktanks  (eg aliresearch at tsinghua, bridge cafe thinkinchina events, tsinghua-mit now world's largest mooc audience) are in your book- is there different research language for how think and action networks  including blockchain ciders can virtually leapfrog which "back from futures" gamechangers drive china's rejuvenation and friendships

peter amy camilo ed jose discuss youthtech, edutech, SMEtech (eg World Possible ) all over columbia uni and new york west side- you mentioned a strong scholars group - do you have contact at columbia u which,  amy who grew up in hunan villages and now open spaces as columbia u postgrad, could linkin?




thanks chris macrae
www.erworld.tv 50th (tipping point) year of Economist's debates on will 1000 times more connected himan race be sustainable

dear new friends last night - billy ann hope you are ok with inclusion - in the youtheconomies world of blending journalists and educators for humanity this issue seems near top of tipping point issues of class 2017-18


Friday, August 25, 2017

Dear Ian

I am in beijing 10 to 17 september - first visit since attending wonderful aiib summit in Jeju

Friends, youth journalists and I are writing up a course mapping the most exciting social impact projects connected with Belt Road and multilateral investments networks designed to help under 30s celebrate being the sustainability generation, and maximise friendships between chinese and english speaking worlds. A particular focus of class 2017-2018 connects with Argentina G20 because Franciscan values have turned out to be pivotal to women empowerment  lessons discovered by sponsoring 10 years of youth journalism in Bangladesh and with Lord Stern expected to debrief the G20 (home nation of pope francis) with 15 eminent peoples views on sustainable banking. Our foci after that seeks to link best sino-us youth good news of Japan G20 and Japan AliBaba Olympics.

I would particularly like to track public information on the half billion dollar AIIB Indonesian slums project as my first visit to Asia wasIindonesia 1983.  For 12 years I helped lead research of Unilever's new product development projects where they reached out to poorest female population (mainly Muslim) in SE Asia / Asean countries

So while I do not claim any deep banking knowledge my friends and I do have ways of tracking sustainable social developments. These are also informed by my fathers work as The Economist's end poverty economist which notably :

bridged east and west from 1962 (dad was awarded the Emperor's main international honor - Order of Rising Sun with Gold Bars)

foresaw China and the first sustainability internet generation needing to being joined by Fintech as early as 1976

often involved exchanges with both Lord Nick Stern and Romano Prodi - two people whose peaceloving and social economic concerns for families and SMEs matched my fathers lifelong genre of entrepreneurtial revolution. Father had served as a teenager in royal air force navigating over modernday Myanmar, and married the daughter of Sir Kenneth Kemp whose 25 year relationship out of Mumbai with Mahatma Gandhi led to grandad writing up the legalese of India's Independence

I havent previously visited AIIB hq - and dont understand if there is a library or other area that authors can use. Whilst in Beijing I also maximise connections with tsingua and peking university students who are remarkable to learn with and whose open spaces at places like ThinkInChina bridge cafe i wish every AIIB partner capital enjoyed replicating. We are trying to empower Chinese students to start up such cafes along columbia university row (upper West Side Manhattan) this class year. Consequently finding all ways of keeping up with the good news of aiib and worldwide advances in belt raod mapping would be great. Students in Trumps America need help in linking with solutions which only beijing can now collaboratively scale when it comes to wonders such as Green Big Bang Club launched in Jeju. 

sincerely
chris macrae
washington dc 240 316 8157
Norman Macrae Foundation

Thursday, August 24, 2017

Michael Palin gets job creators vote as the last BBC tv presenter who is truly his own man. By which we mean he chooses only to present topics where the censors at the BBC will not come into play as he lets his curious mind explore the world with love and humor. This clipping of Palin celebrating being with the Russian navy at Vladivostok is priceless:
  • Funny
  • Loving on all sides


Somehow MP got through both Russian and BBC censors at the denoument of his program full circle which visited neighboring cultures from north to south to north. Not even the open spaces linked in by Xi Jinpings amazingly gracious Belt Road explores with such grace travel through neighbors who have had high walls erected between each other but turn out to have such decent people inside. Communities made desperately lonely by failure to resolve historical conflicts which weren’t the peoples fault, but were the maddeni ng games of big bankers and big carbon.


Michael isn’t just a navigator of how any two peoples cultures could find there’s more common kindness aching to be released between generations than historical angst

He comes from what I dare call the amateur school of acting which is Cambridge footlights and which we Scots also celebrate annually as free arts festival of the Edinburgh Fringe

Cambridge’s brilliant pro-youth Economist W99 Maynard Keynes was a lover of the arts and a believer that however robotic society became there would always be huge amounts of work for artists to facilitate so that every community could thrive.

Cambridge Arts Theatre is a 666-seat theatre on Peas Hill and St Edward's Passage in central ... When only £2,300 was raised by subscription of the town, Dr Keynes underwrote the rest himself. Intending to represent both "town and gown", ...
Capacity: 666
Opened: 1 February 1936


 Cambridge Footlights remains that space in Cambridge University and Theatre where students active amusement grows round experimenting as stand up comics and performers of satirical sketches. Back in the student days of Palin, none of the famous footlighters as far as I know were expecting to go into a career in entertainment- they all had academic degrees to study but did so with an extrovert joy of youth which used to have some peculiar coinstraints in the old style male Cambridge Colleges. Moreover in Micheal’s student days Cambridge didn’t yet have a busineess school. Extraordinary innovatoions rthat had come out of Cambdige like the discovery of DNA were done as pure exploration to improve the human lot not as pure commercialism

Palin was part of the team whose 1960s renditions of Monty Python stood on a free spirited par with say the Beatles “imagine” of IF man and computer can race to the moon- why should there be any challenge that humanity will not be able to solve. In those 1960s, we (English-Speaking youth) were naive to believe that our race would never be confronted with any challenge to our societies sustainability other than ridding the world of nuclear superpower.

Back in 1984 my family argued, so far wrongly, that the BBC would be the jewel in the English speaking crown that would help the peoples mediate any conflict. Here you can see the list of timelines we were hoping the BBC asa world service owned by the peoples would open inter-generational space to but which it has so far failed to do

This isn’t Michael Palins fault. You can guage how the BBC gets censored by considering Tony Blair (or later the parliamentary inquest into Rupert Murdoch tabloid abuse in a mobile era) . Some of The BBC’s journalists had reasonable proof that Saddam didn’t have chemical weapons but Blair fancied being George Bush’s Little Big Brother, and so we went to war. What bothered me about this Iraq war is illustrated on the other side of the Atlantic at Geoirgetwon University where I was doing some volunteer work on media reality. Usually people are relatively free to enter Georgetown Campus. That day there was a pompous professor manning the gate – do not come in unless you believe in the war. I told him oh I am sure you will win your glorious war but I am scared your leader has no cultural plan on what to do as soon as he won the war. He looked as if he would pop out of his skin but by that time others were pushing through. The bullypit embedded in Georgetown and I survived to battle student freedoms for another day

I would love it if Micahel Plain could take back his own BBC footage and issue a youtube series on how the north south belt roads are as important to debate openly worldwide as te east west. More to the point his fans in Vladivostok would love to see a tunnel between the most extreme tip of north east asia and the nearly adjacent state of Alaska. That would be the day when small enterprises of the world’s most cold and land-locked peoples could get back to flowing free trade across all 4 hemispheres. If Americans truly are the free and the brave lets help the worldwide generation celbrate  building bridges and tunnels, no walls, and no more black&white holes in what is meant by the kind of social justice Baltimore girls stood up for in 1881 when their case law was the first to turn the 13th amendment end slavery into a local win-win (which became the social networks whose most famous 20th C alumni was Thurgood Marshall)


Michael has also had a pure green spirit. He selflessly chaired the Rural Geographical Society during the times when the great BBC naturye correspindent David Attenborough confessed his biggest mistake. Said David: being a broadcaster at the BBC is such a huge responsibility that I have never taken sides on an issue until I a sure its proven beyond all reasonable doubt. David was self-justifying why natures number 1 broadcaster in the English-speaking world had taken so long to come out on the side of the climate crisis. And there’s the mathematical rub- here is a pre-eminent naturalist saying in effect he only dared question something after its was exponentially breaching a tipping point towards collapse. How sad the BBC’s lack of freedom of speech has so far been when it faced critical tests of Truth’s Inconvenience.

Will English speaking peoples  ever regain the essence of world service that the BBC is so uniquely funded to be?

Tuesday, August 22, 2017

Global culture has not just failed to adapt to the challenges we now face: it actively prevents us from facing those challenges
Article image
Rice terraces in Yunnan province (Image by Jialiang Gao)
A century ago, China was in chaos. The Qing Empire had been overthrown by a loosely coordinated confederation of elites. The regional militias and armies that held sway were each too weak to ensure safety but too evenly matched to forge unity. Foreign powers exploited the Chinese economy at will.

Intellectuals at the time became convinced that the root of the crisis was Chinese culture itself. In 1916, a student named Hu Shi inaugurated the literature of this belief with a treatise: “Basic Proposals for the Reform of Literature.” With this, Hu attempted to push literature into a new era by insisting that it 
stop doing what it had long done. He argued that literature should no longer imitate ancient writings, that it should quit relying on elaborate allusions, and that it must forego classical elaboration in favour of the speech patterns of common people.

Hu Shi’s essay would become a core document in the creation of what we now call Modern Standard Chinese (or Mandarin), and served as an impetus for the immense cultural and political revolutions of the twentieth century in China.

Today, global cosmopolitan culture faces a similar chaos. Power is concentrated in the hands of a few independent corporations and states, each strong enough to escape environmental regulation, none with the will or mission to provoke change in themselves or others. Day after day, human activity fills the atmosphere with carbon, transforming Earth’s climate, melting the polar ice caps, already destroying the homes and habitats of the planet’s many creatures—including ourselves. Yet we lack the ability to visualise these problems, to locate their source in our own actions and lives, to tell and transform the stories of the interactions between our behaviour and our biome.

This is not a failing of science, the science is quite clear: it is a failing of culture. The single most influential artwork of climate change remains Al Gore standing in front of a Powerpoint presentation ten years ago. Global culture has not just failed to adapt to the challenges we now face: it actively prevents us from facing those challenges.

To change this, we need to break with our existing traditions of art and media, even if that means rejecting some of the works we love most. After Hu Shi raised the possibility that Chinese writers should abandon the regulated verse written by China’s greatest poets, he took a moment to sympathise with his audience: “I know that when you hear this there will be some among you who simply cannot bear it.” He proposed eight reforms for the literature of his future; as a person of smaller ability and stature, I have just six.

1. Reject Progress Narratives

Narratives of progress lie at the heart of present-day human excess. In science, politics, and art, humans project an endlessly mounting series of conquests—the “creative destruction” of global capitalism, modern amnesia overriding old knowledge, scientific innovations making old models obsolete, and Ezra Pound’s notorious “Make it new” driving the avant garde.

With these narratives holding sway, we are unable to imagine stories of forgetting, stories of healing, stories of repudiation. When we imagine the survival of our ecosystem—or even the survival of pieces of our ecosystem—as progress, when we add it to the desires of the progressive political actor, when we think of a “better environment,” we commit to the logic of increase and intensity that has driven mass consumption and climate change.

Progressive logic refuses to account for the inevitability of declining access to water, air, and arable land. It transforms the struggle to dismantle a destructive system into an episode of 
Scooby Doo or a volume of the Hardy Boys, in which the broken waste pipe is discovered dripping green goo and the story ends with its owner in handcuffs. These narratives end before the real conversation should start: the one that prevents such crimes in the first place, and strikes at the motivations that cause them.

Progress is also a method by which fiction makes itself attractive to readers. Think of Joyce’s epiphanies in Dubliners. In “After the Race,” a young man gambles all night and we are led to realise, when dawn strikes, the immense wastefulness and futility of what he’s done. The form of the story’s conclusion replaces an emphasis on waste with an emphasis on gain: the human lives that Joyce describes are horribly wasteful, but what the reader receives is a form of intellectual profit.

The story’s enlightenment of the reader ennobles the character’s waste; in the same way, a nation’s economic success justifies the increasingly miserable conditions of its people, animals, and plants.

2. Retire the portrait of the single soul

Most stories specifically identify individuals who profit from narratives of progress, whether intellectually or materially. In Joyce’s epiphany model, the reader sees some moral profit. In the standard adventure story, it’s both the reader, who is entertained, and the hero—Phileas Fogg makes it around the world in eighty days, Katniss has a family with Peeta, James Bond gets the bad guys. The triumphal feeling of these stories comes from their selective attention to just a tiny part of the network of relationships that enfolds their characters.

In the stories we need, though, nobody exists outside of some reference to social and physical contexts. Life touches at life from all points on the globe at all times.

Individualism is an intervention we make into our environment. It is a destructive and atomising act of imagination. It erases our radical dependence on each other and on the environment. We know the intellectual and moral thinness of this trope (just try to watch the 1992 “iconoclastic-cowboy-in-the-rainforest” film 
Medicine Man) yet we remain endlessly fascinated by its variations in media, from the popular to the avant-garde.

This is the original sin handed down from Thoreau’s Walden: pretending no one else exists, unmaking the blacksmith that sold Thoreau US$3.90 worth of nails, the man who carried his luggage to his pond-side cabin, and Ralph Waldo Emerson, who housed and fed Thoreau while he edited the manuscript. Readers experience a book as one person speaking to another, almost epistolary, missing the way in which a book is a collaboration of many hands. Romantic ideas of the artist slaving away at a desk alone in the middle of the night prevent us from seeing the way in which all artwork is the product of many minds thinking together.

Reducing literature to a procession of isolated actors (or authors) belies the responsibility readers have to see the disastrous paradigm in which a focus on individuals occludes acts that harm the broader community.

3. Stop yelling over the biomes

The forest is not your canvas. The blue sky does not symbolise possibility. The lone gull scrabbling in alley dirt far from the ocean is not your emblem. The extent to which metaphors have colonised nature is the extent to which we fail to see the leaf blight, the greenhouse, and the unused concentration of food calories in the dumpsters of our cities. It will be impossible to seriously consider systems of living beings when we force them to conform to anthropomorphic narratives and tropes.

Our self-regard produces our ignorance. Even the environmentalist movement has been forced to mobilise sentimental ideas about the natural world in order to mobilise people. We select parts of an ecosystem for anthropomorphization so that we can save them. In Jonathan Franzen’s 
Freedom, for instance, a bird sanctuary becomes an object of moral choice, less a textured interaction with real living beings than a metaphor for a character’s goodness and generosity. Environmental protection becomes an indulgence that can be purchased to expiate the individual’s ongoing sins. Franzen is being a realist: human beings treat animals like mirrors to the extent that love for the natural world becomes indistinguishable from narcissism, and then we are surprised that our ecotourism, dolphin swims, and 5K runs are miserably incapable of encouraging biodiversity.

This habit has its darkest dimension in the world of children’s media. Animals today are maximally commodified, absolutely lacking in the will to survive, reconfigured to serve the human person in everything from psychological comfort to sexual fantasy. If you want to teach a child that an animal is a kind of crippled person, give them Black Beauty. If you want to make them believe that an animal is a slave, show them Lassie. The culture is filled with welcoming, deluded fantasy versions of the natural world.

4. The poor cannot always be with us

In the last twenty years, advanced economies have taken pride in their modest decreases in emissions per capita, completely ignoring the way in which this is possible because of the exportation of manufacturing to the global South. Vast disparities in income, as well as vast differences in the intensity of social and political systems from region to region, drive climate destruction in the present day and fundamentally restrict our ability to conceptualise the global ecosystem of tomorrow.

These types of inequities are almost always accompanied by moralising fictions. The industrialised North looks with nostalgia and admiration at the false image of the people whose labour and resources fund its comfort, imagining them to be somehow closer to nature. This is only true if one defines “nature” as the thing that industrialization destroys; something else for the global North to use as raw material. In cultural structures that value some people over others, the excluded groups are denied both the rewards of community participation and all incentives to care for the larger system. There’s little choice but to attempt to play “catch-up” through industrial policies and resource exploitation—processes that the global climate can no longer sustain.

Full partnership for everyone in a global ecosystem means redistributing the rewards that the developed world has already incurred by harming it.

The romanticization of the materially poor as environmentally ethical appears most often in travel writing, but is visible in work from 
Dances with Wolves to the distinction drawn between the Emishi villagers and the citizens of Irontown in Princess Mononoke. In communities without access to capital, people do consume less and pollute less, but their poverty is nonconsensual, unsustainable, and immoral. It leaves them no recourse but to strive for the same economy of mass consumption modelled by the global North.

Understanding what it means for a community to be materially poor and food insecure should shape our reading. This does not mean reminiscences of stately childhood poverty survived, or tragic Dickensian accounts of the benighted and voiceless, but the contemporary art and speech of the global underclass: the voices of the poor telling us not what we want to hear, but what is actually happening. They are saying what everyone else needs to hear: that nothing blights the land like the starvation of its people.

5. Choose systems over objects

From the humblest grammatical formulation all the way up to the way we conceptualise our most cherished ideals, the English language is choked by metaphors of possession and exchange, and sorely lacks metaphors of membership and interrelation.

When Robinson Crusoe finds himself alone, his mind dwells overwhelmingly on the things he can obtain and construct. He makes inventory after inventory, moving quite naturally between objects and animals and even, in the case of Friday, people. We can feel, reading the book in the present day, that one of the issues he is working through is his relationship with his father, who encouraged him to pursue a stable apprenticeship rather than going to sea; the accumulation of shipwreck nails and goats stands in for the accumulation of capital that would have been possible in sedate Britain. But Crusoe has no way to talk literally about his father, or the tenuousness of their connection. Without his fixation on objects of value, he would entirely lack the kind of language that one might use to describe his love and distance. We see the descendants of this muteness in every diamond advertisement; it is especially clear in 
Station Eleven, where the inert and unusable objects of a pre-apocalyptic society anchor, physically, the virtues of the post-apocalypse, collected in a museum that serves as a kind of cradle of civilizational continuity.

We too often connect by giving and taking; we see environments only as a motion between the absence of objects (nature) to the presence of objects (wealth); we miss the true identity of our situation as a web of interactions that are already in a relationship to us, and whose future depends on the thoughtfulness of those interactions. The cradle of future human society will, of course, be a place with sweet water and abundant food, but more importantly it will be a place that human presence improves rather than depletes. Understanding a phenomenon, feeling something about it, depends on our understanding of the cooperations between the many smaller things that make it up together. This cannot be represented via individual objects.

You may worry that the amelioration of this deficit in fiction will end in terrible, dry Marxist novels—we love a hero story, a relationship figured as something the protagonist “obtains” through great deeds—but the change is already starting. The most popular of popular fiction today builds worlds, dense networks of interconnection whose logics and complexities are more layered and more powerful than any individual character could ever be.

It is becoming increasingly easy to pass over Knausgård’s 
My Struggle out of mistrust in its apparent self-interest and individualist closure. Meanwhile, readers increasingly spend their time poring over the details of fantasy worlds, delighted to learn how characters on distant planets feed themselves, communicate without voices, engage in rituals of self-sufficiency and health. And then, in what is perhaps the greatest hope for fiction today, people participate in fiction. They write a fanfic or attend a book club or play Quiddich on the campus green. They dream themselves into capacious and novel systems. This gives them the power and vision to build futures.

6. Literature can no longer hang outside the world

A typical quality of modern thinking is careful attention to questions of what we can know and how we can know it—ontology and epistemology, two pursuits native to research and theory. Partway through the century, theorists brought those questions to bear on literature, indeed on all texts: the novel, the poem, even the heartfelt letter. Words became moving targets, changing in meaning and use according to systems of power and belief. The power of these observations, though, has had an unnecessary side effect. Because we now see the epistemological flexibility of texts so clearly, we have come to dismiss the equally incontrovertible, lived relationship between artists, audiences, and art. Even though a piece of art acts differently upon each person who encounters it, it still moves us, both figuratively and literally.

The coming of climate change brings with it a pressing need for practical ethics, decisions made in the absence of perfect information but in the face of very real problems tethered to bodies, ecosystems, and histories. It requires the transformation of the relationship between imagination and actions.

The fact of climate change is as true as any product of science can be, but no popular consensus and no action seems possible. We are failing to move past the ontological (Is it real? What is real?) to the ethical (What should we do?). Indeed, fewer people believe the truth of climate change than they did ten years ago. Practical ethics come from the stories we tell: the decadent sentences of 
Madame Bovary, the upright allegorical moralising of novelist Jin Yong, the nostalgia of the Little House on the Prairie novels. Each intervenes into the way we treat the lives and things around us.

Writing fiction must become more than an exercise in personal fulfillment, ambition, or hunger for fame. If there is no Silent Spring without The Jungle, if there is no American socialism without Star Trek, then artists have a calling and a responsibility that is much deeper, and more crucial, than the academy might have us believe.

This short essay is not intended to persuade or to hector those of you who have no interest in changing the relationships between humans and their environments. If you are not now convinced that we have run out of time, then I have no means to sway you. I want to speak to those who feel an intense responsibility for our shared future on earth, those casting around for means and methods by which that future might be improved.

Hu Shi wrote his 1916 essay in central New York, a long way from the heart of the Chinese literary conversation of the time. His scattered community of friends and readers ended up being the authors of the literature of an unimaginable future. I am hoping as well that this essay is meaningful to those of you on the margins of fiction today. Take these words as tools, add, subtract, mutate, disagree: go make fiction. So much of what comes next is in your hands.

This was first published on The Critical Flame
Clean Energy Project Researchers Sharing Results and Planning for the Future
By: The Clean Energy Project team
Harvard University
28 Mar 2017  

SummaryThe Clean Energy Project team is working on publicizing their results to-date. They have wrapped up the second phase of the project, and are also making decisions about their future work with World Community Grid.
Remember this video from a couple of years ago about the goals of the Clean Energy Project? Thanks to the many volunteers who supported this study, the researchers were able to collect an enormous amount of data, which they are now analyzing and getting ready to publish.
The Clean Energy Project research team at Harvard would like to thank the volunteers who supported us through two phases of the project! Currently, we are getting ready to share our findings in at least one publication and a conference. We are also weighing different options for further work with World Community Grid, which might include new types of calculations on solar cells or perhaps a study with a much larger scope.

Publishing Our Results

We have completed our screening of non-fullerene acceptor materials for new organic photovoltaic devices. The findings were quite interesting and have kept us very busy! We describe our results in a manuscript that was submitted to the high-impact journal Energy & Environmental Science.  
Steven Lopez will travel to San Francisco to present this work at the American Chemical Society national meeting in April 2017. Alán has presented the results of the Clean Energy Project in several forums and they have helped inform the screening for other materials, such as organic flow batteries, in his research group.
Considering our findings, we are working hard to continue developing what we have learned with this initial study. Our work may have led to the discovery of a new class of non-fullerene acceptors, with excellent properties including low production costs! We will reveal the chemical identities of these exciting derivatives when the paper is published.

How Scientific Papers Get Published


The process of peer-review scientific publishing is not so straightforward and can take many months, or even years in some cases.
First, the manuscript of a paper is sent to an editor, which decides whether the work will be reviewed at all. Depending on the journal, this can be just one out of every five manuscripts received. Then, three to five experts in the field independently assess the manuscripts that are accepted for review. Each reviewer must certify that the researchers’ approach and results are novel and worth publishing.
If the panel decides that a manuscript should be published, they will put forth suggestions and concerns that the manuscript’s authors respond to. Typically, after these concerns and edits have been addressed, the publishing agency will recommend that a paper be published. If it is to be published online, it usually become available in 1-2 weeks.

Future Work with World Community Grid

We have not been able to submit work units for volunteer calculation because we had been working to expand the number of molecules we will test by using a low-cost computational method to evaluate the properties of potential photovoltaic materials. With our efficient calibration scheme, this would allow us to screen 10-100 times as many candidates in the same amount of time. If this process can be fully optimized, we could begin generating these work units for volunteers. Benjamin Sanchez-Lengeling has pushed this aspect of the project forward; keep an eye on this rising star!
However, it is also possible that we may go in a different direction altogether. Another idea we are considering is to use these efficient computational methods to catalog the properties of molecules that benefit humanity and have applications beyond clean energy. Molecular Space is vast and full of useful molecules for the world.
We appreciate everyone’s patience while we take stock of the resources and personnel available in our lab, and make decisions about the best scientific use of the generous donations of computing time provided by World Community Grid volunteers.
Thanks again to everyone for your support of this project over the years,

Alán Aspuru-Guzik and Steven Lopez
On Behalf of the CEP Team

Monday, August 21, 2017

Dear Shawn  -- Nice talking to you on phone this morning

I was wondering whether we could have a short meeting with Timothy Shriver or someone concerned with network partnerships scaling trust and action - both his purposes  with  sports and emotional education leadership fascinate us

We are working with student union clubs particularly chinese, japanese, franciscan, bangladeshi and english speaking on futures of markets so that everyone can participate in post industrial age- we have 5 listings of networks we are most concerned with
sports and arts
green
tech coders of big data small
education
investment and infrastructures needed for youth sustainability issues particularly girl empowerment related since sir fazle abed in bangaldesh is a family friend

A major reason for our choices is to connect with goals of jack ma including his aims to redesign the olympics from 2020 as major sponsor  Davos 2017 - Press conference with Alibaba and the International Olympic Committee


jack ma minute 16 - if you want to be successful you need EQ, if you dont want to fail you need IQ, if you want to be respected you need LQ (the Q of love); sports is the most creative way to practice the combination of EQ & LQ

Last week I was at the world bank's youth forum where I met Miles of playworks.org - his case in Colombia presented to world bank is one of the sorts of sports-youth-led organisations we hope we will celebrate awareness of with all our student connections, and I know he would like to meet you too

Regionally our main connections in Baltimore where we could directly add to your program through our schools and african american faith groups if that would be a timely move

Because my father Norman Macrae was awarded The Emperor's Order of the Rusing Sun for his work in celebrating Japan's growth in 1960s i hope to linkin student networks so that Chinese Korean and Japanese move sustainability goals foward. I travel to beijing 6 times a year and there could be personal contact overlaps with brookings and other networks you are celebrated with. Ultimately my fathers life work -called entrepreneurial revolution from 1972 -  was about sustainability of spending 1000 times more on comunications technology now versus 1946 depending on whether we designed the smartest education media inclusive of all communities or spiralled down the orwelian big brother route. After 45 years of tracking this media crisis i believe sustainability of youth is now breaching many tipping points. So my friends will be continuing the 5 searches above with all the collaboration energies we can help youth joyfully muster

sincerely
chris macrae 240 316 8157 bethesda
norman macrae foundation -projects include help map 21st "friends" guide to #learninggeneration 
- The Economist's end poverty economist, early journalist of internet generation