The Future of Robotics and Artificial Intelligence (Andrew Ng, Stanford University, STAN 2011)

(May 21, 2011) Andrew Ng (Stanford University) is building robots to improve the lives of millions. From autonomous helicopters to robotic perception, Ng’s research in machine learning and artificial intelligence could result one day in a robot that can clean your house.

STAN: Society, Technology, Art and Nature, was Stanford University’s prototype conferecne for TEDxStanford, and showcased some of the university’s top faculty, students, alumni and performers in an intense four-hour event laced with surprising appearances and memorable experiences. STAN, modeled after TED, explored big questions about society, technology, art and nature in a format that invites feedback and engagement.

Stanford University:

STAN 2011:

Andrew Ng:

Stanford University Channel on YouTube:

29 comments

  1. Karen Hope Sheraton says:

    Hi all o feel in need of a huge breakdown .. you all talk as if you know
    about it as a robot. Where is their love?

  2. wu yan says:

    very nice tutorial of AI and robotics..

    thx and god bless Andrew adn Stanford and the world..

    a sincere blessing from hong kong… ^___^

  3. ronak shah says:

    Hearing Professor Andrew Ng is always informative. He has so much of
    knowledge and some brilliant ideas. 

  4. Ffswtf Fff says:

    Usually blue and a way of thinking.. thing is i was there 14 years ago.. im
    listening to CHANGES.. TUPAC

  5. Ffswtf Fff says:

    If you havent got a blue background you havent won or gained any
    knowledge.. best you start on the drawing board and step on my trip

  6. Bi Polar says:

    if you install windows and use f8 to start.. then see your options.. you
    know the world on what language and where the world stands

  7. Bi Polar says:

    So an example.. i’m here alot.. in 2004 i was taken unit a ptsd unit.. they
    unknowingly did ECTon me. i didn’t know the score.. i woke up and i knew my
    soul was different from others.. i had a concious awareness of everything
    that was happening at the time.. right back to 1866 and I was aware of the
    birds and bees 

  8. Bi Polar says:

    Try doing simple tasks by being aware of as much sensations as possible.
    Start with a continuing body awareness. This exercise you should do with
    simple stuff like ironing, walking, making coffee, etc. Keep your awareness
    in your body at all time. If total body awareness is to difficult, start
    with your hands only. Feel the muscles, the weight, the movement, etc.
    Experience this simple task awake, with your consciousness focussed in the
    here and now. If you catch your mind drifting of, return to body awareness.
    This exercise is much easier done if you practice body awareness in
    meditation first. In meditation it is easier, since you are not doing
    anything that can distract you. If you have proper body awareness prepared
    for 15 or 30 minutes, it is much easier to keep it afterward with more
    complex activities.

  9. Bi Polar says:

    Georgei Ivanovitch Gurdjieff was beloved by many in his Russian homeland
    and around the world, while others considered him a fraud. Many thought him
    a great mystical teacher (see Mysticism). It was his liberation philosophy,
    commonly known “the Work” that turned occultism in a different in the 1920s
    and paved the way for modern techniques of group and encounter therapy.

    The exact year of his birth is in dispute; Gurdjieff stated it as 1866,
    while his sister said it was 1877, and his biographer, J. G. Bennett, puts
    it at 1877.All agree, however, that Gurdjieff was born in Alexandropol, in
    the Russo-Turkish frontier. His father came from the Ionian Greeks of
    Caesarea whose heritage dates back beyond the Christian era. These people
    preserved their culture while living for centuries under foreign rule, and
    won the admiration of all who knew them. In the 16th century some of the
    families withdrew to the northeast following the overthrow of the Byzantine
    Empire. Gurdjieff’s relatives were among them. They were ranchers, or
    owners of sheep and cattle. In the middle of the 19th century they departed
    Turkey for Russian Caucasus.

    Following the Russo-Turkish War of 1877 Gurdjieff’s father lost his herds
    through an epidemic of cattle disease. He then became a carpenter in the
    village of Kars where Gurdjieff grew up. Kars was then am important Russian
    military center. The Dean of the Military Cathedral in Kars was Father
    Borsch, who was one of the great influences on young Gurdjieff. Priests and
    doctors taught Gurdjieff, according to his father’s plan that he should
    prepare himself for a single vocation, to be a physician of the body and a
    confessor of the soul.

    The youth quickly became interested in mechanics, and in natural and
    medical sciences, especially psycho-neurology. He delighted in the
    acquisition of skill required in every sort of manual trade. Also, in Kars
    there was a multi-cultural environment that influenced the youth. Unusual
    experiences that had began showing him that supernatural forces also
    existed in the life of man, which began a mental conflict for him between
    the materialism of western science that he valued for its methods of
    accurate observation and measurement, and the evidence of phenomena that
    science seemed powerless to give an account for.

    Also, young Gurdjieff was steeped in the ancient traditions preserved by
    the ballads and sagas of the Asiatic bards. His father, a bard himself, was
    famed for his knowledge of the legends of the ancient Assyrian and Sumerian
    cultures. It was later in life that Gurdjieff was very impressed by the
    discovery of cuneiform inscriptions that showed the accuracy with which
    these poems had bee preserved for thousands of years.

    The conflict between the old and the new started Gurdjieff on a search for
    a knowledge, in a sense, a lost knowledge; for he had became convinced that
    in some prior epoch mankind had possessed knowledge, which had been lost,
    of the true sense and purpose of human life and the way to its fulfillment.
    His search began along at first; he visited ruins of ancient cities and
    made archaeological discoveries. His finding only wetted his desire for
    this knowledge; for he found no solution in western science, philosophy, or
    in the teachings of the Christian Churches or Moslem sects that he came in
    contact with. Nevertheless, there was evidence that the knowledge and the
    way that he was seeking might have been preserved in isolated communities.

    Barely into manhood, Gurdjieff gathered around him a handful of young men
    who were inspired with the same convictions and hopes as he was. Together
    they formed the “Seekers of Truth.” Their joint task was to find this
    missing knowledge and way. Singly, or in twos or threes, they embarked on
    what would become a global journey. They traveled to many continents and
    countries. They visited, especially in Europe, little known areas where in
    monasteries and other places ancient traditions might be preserved. Their
    search was interrupted at intervals when the members regrouped to access
    their findings. This was how they kept abreast of the latest advances in
    western science, especially in astronomy, chemistry, medicine, and
    psychology.

    By the time at which the journeys of the Seekers of the Truth ended before
    1908, the members had penetrated many places that were inaccessible to the
    ordinary traveler. They met with extraordinary men, dervishes or monks, and
    sometimes-entire communities that possessed, in varying degrees, knowledge
    of the nature of man and human destiny, and ways of transmitting it. They
    also had accumulated information showing that ancient traditions had a
    better understanding of the fundamental problems facing Man and the
    Universe than do modern western traditions and modern science.

    After the Seekers of the Truth disbanded Gurdjieff still held the
    realization that modern man was held in a state of helplessness that
    universally pervaded both the East and West. Gurdjieff was convinced man’s
    helplessness was caused from man’s inertia to act. He discovered this
    stressed in both the teachings of the East and West. For example, the
    teaching of Gotama Buddha stresses the central place that causality plays
    in men lives; further saying that man is a slave of cause and effect unless
    by his own choice seeks to liberate himself. In the Christian gospels this
    choice is express even stronger, that is, the choice between gaining and
    losing eternal life.

    Gurdjieff developed his philosophy and teaching more aligned with Buddhism
    than Christianity; for he thought Christianity, as we know it, is the
    distorted remnants that survived the falsifications of Greece and the power
    politics of Roman. Within his discussion of Christianity Gurdjieff included
    what he called the “Babylonian dualism” expressed in the doctrine of
    ‘heaven’ and ‘hell,’ which once held great power over the minds of men, but
    does not correspond to reality, and has ceased to be a dominating factor in
    human behavior.

    Such a concept fueled the power of Grudjieff’s teaching that lies within
    the elimination of everything fictitious and returning to the naked reality
    of human destiny. To Gurdjieff this destiny encompasses man’s present life,
    and not a life that he wishes for. It is at this juncture that man’s choice
    plays a critical part in his life. Not only was the choice of man
    important, but also the nature of his choice was essential for his
    liberation. There are what Gurdjieff called real and illusionary choices.
    Often the latter are mistaken for the former.

    The act of the purchase of an automobile can illustrate the difference
    between real and illusionary choices. Many people think they choose the
    type of automobile they purchase, which is an illusionary assumption on
    their behalf. The reason for this is that the type of automobile that a
    person purchases usually depends upon several factors, which includes his
    job, the money available for the purchase, the availability of automobiles
    within the affordable price range that can be purchase, and so on. The type
    of automobile that a person purchases is usually an illusionary decision
    because such a decision depends on the causality of other circumstantial
    factors. In such an instance the real choice is the person’s initial
    decision to buy an automobile.

    In order to more readily understand Gurdjieff’s teaching one must
    understand Gurdjieff’s view of the ordinary man, which was that the
    ordinary man, for the most part, was a machine among machines. Man reacts
    to what acts on him. However, something is wrong with this scenario: Man is
    just a machine among machines, but a machine which can be free, can be not
    a machine. From this Gurdjieff concluded that this would not be possible if
    there were not different levels of existence. On one level of existence man
    is just a machine existing among machines; but, on another level of
    existence, there exists the possibility of freedom. Gurdjieff, therefore,
    concluded that there are two worlds opened to man, both are here, not one
    far away.

    Gurdjieff knew that before man would strive for the second world he must
    first be aware of it. He was convinced that in order for man to reach the
    second world, man must first be convinced of the existence of the two
    worlds and of the complete difference between the existence of the one
    world and the existence in the other. Gurdjieff’s view of man’s purpose for
    living more fully described his two-worlds theory. Gurdjieff stated that
    man has a two-fold purpose for living. The first purpose he must serve
    whether he wants to or not — in common with every other living being,
    whether plant, animal or anything else – and this purpose is to serve in
    the transformation of energy that is required for the whole cosmic economy
    particularly the economy of our solar system, our earth and our moon.

    All living things including human beings, Gurdjieff concluded, are
    transformers of energy, which is their primary task. But, while men perform
    this primary task they may chose to also perform on a different level. Some
    men, in other words, chose to produce or transform a greater amount of
    energy than is required of them. These men, according to Gurdjieff, seek a
    different destiny for themselves. Such men have paid their debts; they have
    produced their required amount of energy and also build up a surplus for
    themselves.

    To be understood, there are two different viewpoints possessed here. The
    man who just does what is required of him usually thinks something like
    this, “This is all I can expect out of life; and all that life can expect
    from me.” This is an expression of no incentive; while a proper response
    would be a try to make efforts, struggle to raise himself above this level
    of mechanical existence, to lift himself out of this causal mechanism. The
    man possessing the second attitude changes himself into a free and
    independent being who does things that he deems necessary to do. The latter
    is the response of the man who works on himself, as Gurdjieff phrased it.

    This is the man, according to Gurdjieff’s judgment, that rightfully chooses
    between life and death. The life is not an imaginary life in some far-off
    heaven, but rather a full and functional life on earth that contributes to
    the cosmic economy; and the death is not a death in a fiery hell, but the
    death of an unproductive life-or the death of the “man machine” that
    Gurdjieff termed him. The one who seeks life, Gurdjieff contented, is the
    man who finds that he has latent powers to perfect himself. These latent or
    additional powers are not confined just to his ordinary life; but rather
    with them the man discovers that he not only can do what is required of him
    in his ordinary life but also can produce a surplus of energy that enriches
    his life and the lives of others. However, at the present time, which is
    readily observed, there is far too small of a proportion of men that are
    seeking to improve their lives, or seeking a second destiny. The
    consequences of this are not good, because the amount of energy or matter
    that has to be produced in the life of man is not determined by man
    himself, but by general influences. As individual production decreases
    world population must increase to maintain production. This is, at present,
    analogous to herds of sheep, when sheep produce less wool the number of
    sheep must be increased in order to meet the same requirement for wool. The
    analogy summarizes Gurdjieff’s simplified and concentrated message: only by
    the unremitting struggle of the individual for his self-perfecting can a
    force be created which will change the world. Without this the world will
    continue in an unproductive state, living off of itself.

    Simply stated, far too many persons are just aware of their first world or
    destiny, as Gurdjieff contended. They reside in a static state of
    unconsciousness. In order to break out of this state Gurdjieff also held
    that people had to study under persons who already had escaped from their
    own robotic existences: a teacher, a Man Who Knows. Such people must form
    groups or schools where they have to obey all of the rules, including the
    obligation to tell the teacher everything, to keep silent in front of
    others, and to be prepared for the teacher to lie for the “good” of the
    students. The students had to achieve self-realization through work on
    themselves, self-observation, and self-remembering – conscious awareness of
    their surroundings ‘and’ self in the situation.

    The first Gurdjieffian School opened in Moscow around the start of World
    War I. His reputation spread to St. Petersburg where it caught the
    attention of P. D. Ouspensky, who became a disciple of Gurdjieff until
    latter adopted his own teachings. Upon their meeting Ouspensky believed in
    eternal recurrence (endless repetition, not improvement, through
    reincarnation) and Nietzsche’s idea of Superman. He gradually saw
    Gurdjieff’s way as a means of breaking the cycle and eventually attaining
    perfection. Ouspensky started to teach the Gurdjieffian “system” in St.
    Petersburg in 1915. Ouspensky developed a different teaching style and
    formally set out on his own in 1924, but was still impressed with his
    former teacher. Maurice Nicoll was another exponent of Gurdjieff.

    To escape the Russian Revolution Gurdjieff moved both groups to Essentuki
    in the Caucasus in 1917. It was here that he established formal procedures,
    drawn in part from his previous studies with Sufi dervishes in Central
    Asia, that characterized his later work: hard, physical labor; tasks that
    were below one’s social or cultural station; intense emotionalism;
    exercise; and complicated dance movements. Gurdjieff said such methods were
    “shocks” designed to change the person’s perception of himself and to
    further self-awareness. In the process the student began losing all
    preconceived notions and to unify his or her various selves – the “I”s – in
    harmony. By working on one’s self, one could rise above a mechanical
    existence, make a soul, and attain immorality.

    The intellectual and upper class students participated vigorously in manual
    labor and complicated dance exercises. Also, they attended lectures on
    science, languages, hypnotism, and music. They were taught Sufi breathing
    and dance techniques. They were surprisingly awakened at any hour in order
    to be kept alert. At times they were obliged to immediately stop whatever
    they were doing and remain like statues for minutes at a time. They live
    frugally and communally; but at times were asked to join Gurdjieff in his
    Rabelaisian feasts and drinking parties.

    A new cosmology grew from Gurdjieff’s knowledge of the occult literature
    and tradition. He stated that two cosmic laws govern the universe: the Law
    of Three and the Law of Seven or the Octave. The Law of Three controls the
    workings of the universe, based on three forces: active, passive, and
    neutral. Human beings possess three bodies: carnal, emotional, and
    spiritual; and feed on three sorts of food: edible, air, and impressions.
    By working on themselves people can rise from the carnal to the spiritual,
    and manufacture higher substances from the food that they consume: the
    alchemist’s process of transmutation.

    The Law of Seven corresponds to the Pythagorean theories of harmonics.
    Gurdjieff viewed life’s processes as being governed by the repetition of
    the seven stages of development that only proceed if given a boost, or
    shock, much as music continues along the octave over slower and faster
    intervals.

    The ultimate symbol for Gurdjieff’s worldview was the enneagram: a circle
    whose circumference is divided by nine points, yielding an uneven six-sided
    figure and a triangle. The enneagram shows the whole universe, the laws of
    three and seven, and how people cross the intervals via shocks by the Man
    Who Knows.

    Names for the Gurdjieffian system were the Fourth Way or the Way of the Sly
    or Cunning Man. Gurdjieff explained that traditionally there were three
    paths toward immortality: those of the fakir, the monk, and the yogi. The
    fakir undergoes extreme physical torture and reconditioning to suppress his
    body to his will, but has no outlet for the emotional and intellectual. The
    monk possesses great faith and gives himself to his emotional commitment to
    God, but suffers pains of the body and intellectual starvation. The yogi
    studies and ponders the mysteries of life, but has no emotional or physical
    expression. But in the Fourth Way people do not need to suffer physical,
    emotional or intellectual tortures, but merely start their own life
    experiences. They work on themselves as they are, trying to harmonize all
    paths and using every cunning trick they know to keep themselves “awake.”

    During his last years Gurdjieff was ill, part of his illness was due to
    illnesses and injuries that he suffered during his years of traveling and
    also the injuries that he received from several automobile accidents.
    Within weeks following his last visit to the United States in 1925 he was
    in an automobile accident that nearly killed him. As a result of this
    accident he lost his memory for months, and only slowly recovered it. This
    made him realize that his time to live was short, and he resolved to put
    his ideas in the form of a written exposition, so composed as to lead
    people step by step to a practical way of working upon themselves. So for
    the next ten years, this endeavor, except for business matters, consumed
    all of his time.

    His students published most of Gurdjieff’s works posthumously. The first
    was Ouspensky’s In Search of the Miraculous, which best explains
    Gurdjieff’s theories. This was followed by Gurdjieff’s masterwork, All and
    Everything: First Series, better known as Beelzebub’s Tales to His Grandson
    (1950). When circulating among his student this work was known as The Book,
    (1950). The only work published during his lifetime was The Herald of
    Coming Good (1934), which was removed from circulation in 1935. Meetings
    with Remarkable Men that was designed to be the second series was published
    in 1960. The third series, Life Is Real Only Then, “I Am,” was published in
    the early 1970s, and consisted of fragments of writings and diary entries.

    Gurdjieff died suddenly in the American Hospital in Paris on October 29,
    1949. Hundreds visited his body for four days, including his students,
    friend and dignitaries from the United States, England and other countries.
    The Russian Cathedral in Paris was crowded with these and other Parisians
    from all walks of life, who knew this man as a philanthropist and good
    friend of those in need. The funeral oration given by the Russian
    Achimandrite was a tribute to a religious man who had long ceased to be
    associated with any one church or creed.

  10. Bi Polar says:

    Grid injuries for the season now closing suggest anew that nature get back
    to the drawing board, as the human knee is not only nothing to look at but
    also a piece of bum engineering.”

  11. Bi Polar says:

    Take a magic eye picture.. train your third eye experience.. Thats using a
    pineal experience to see things in three d forever.. lol My pineal gland is
    well advanced as ten years ago i ended up with PTSD.. if people took the
    bad out of the experience and worked on the good, theyd gain so much from
    it x and vit c seems to slow it down when it gets racey x 15 Seconds in
    that shadow on the left is the lines infront of you not behind you x and
    the vids hyper three d then

  12. Grandfather_Din_Racket says:

    Norbert Weiner wrote that scientists had a myopia when it came to detecting
    and combatting adversarial systems that was essential to their nature. It’s
    a “waste of time” for scientists to take the view that “nature is trying to
    fool them,” because nature is not trying to fool them. Nature is very
    complex, but it is not intentionally complex. This then makes the scientist
    into the unwitting dupe of powerful sociopaths. Some scientists are smart
    enough to understand that there are two domains: “Augustinian”(Einsteinian,
    “Physics”) and “Manichaean,” (adversarial, “Cybernetics”). Among them are
    Peter Voss, Eliezer Yudkowsky, Eric Drexler, Robert Freitas, Ray Kurzweil,
    Stephen Omohundro, and perhaps a few others who prefer to not reveal
    themselves.

    However, the vast majority of scientists are “agnostic.” Rodney Brooks now
    builds bomb-dropping drones for DARPA, and those drones have killed over
    100,000 innocent Iraqi civilians, people who posed no threat to US citizens
    living in the USA.

  13. Grandfather_Din_Racket says:

    HOW IN THE FUCK DOES ONE GO ABOUT DISABLING THE SHITTY, MALFUNCTIONING
    “WATCH LATER” FEATURE THAT WILL NOT RELINQUISH CONTROL BACK TO THE TEXT BOX
    ONCE IT “TAKES OVER AGAINST ALL LOGIC AND REASON”?????????

  14. Ffswtf Fff says:

    Im back! Machine learning is human being knowing how to actually be a
    computer! .. it actually is what we are.. thinking feelings etc are from
    the third eye.. the soul.
    if it closes down we’d all actually see what winkle, twinkle little star”
    goes the nursery rhyme. Now, astronomers are reporting on a strange case
    where one of the littlest of stars “twinkled” with gamma rays, X-rays, and
    light — and then vanished.

    The story began on June 10, 2007. That’s when a spike of gamma-rays lasting
    less than five seconds washed over NASA’s Swift satellite. But this
    high-energy flash wasn’t a gamma-ray burst — the birth cry of a black hole
    far across the universe. It was something much closer to home.

    Swift immediately reported the event’s position to astronomers all over the
    world. Within a minute, robotic telescopes turned to a spot in the
    constellation Vulpecula. Because Swift found an X-ray glow coming from this
    point, astronomers cataloged the object as “Swift J195509+261406,” after
    its position in the sky and the discovering satellite. (Well, they had to
    call it something!)

    During the next three days, the object brightened and faded in visible
    light. Not once, not twice — but 40 times! Eleven days later, it flashed
    again, this time at infrared wavelengths. Then, it disappeared from view.

    “I love it when Swift enables a discovery like this,” says Neil Gehrels,
    the mission’s lead scientist at NASA Goddard Space Flight Center in
    Greenbelt, Md. “The observatory is an astronomical robot built for
    gamma-ray burst studies, but it can also quickly point at other bizarre
    objects with bright flares.”

    Astronomers think the object was a neutron star — the crushed innards of a
    massive star that long ago exploded as a supernova — about 15,000
    light-years away. Writing in the Sept. 25 issue of the science journal
    Nature, a team of 42 scientists concludes that Swift J195509+261406 is a
    special type of neutron star called a magnetar.

    “We are dealing with an object that was hibernating for decades before
    entering a brief activity period,” explains Alberto J. Castro-Tirado, lead
    author of the paper. “Magnetars remain quiet for decades.”

    Although measuring only about 12 miles across — about the size of a city
    — neutron stars have the strongest magnetic fields in the cosmos.
    Sometimes, those magnetic fields are super strong — more than 100 times
    the strength of typical neutron stars.

    Astronomers put these magnetic monsters in their own class: magnetars. Only
    about a dozen magnetars are known, but scientists suspect our galaxy
    contains many more. We just don’t see them because they’re quiet most of
    the time.

    So what happened last year? Why did this previously unseen star begin
    behaving so badly? And why did it stop?

    Combine a magnetar’s pumped-up magnetic field with its rapid spin, and
    sooner or later something has to give. Every now and then, the magnetar’s
    rigid crust snaps under the strain.

    This “starquake” releases pent-up magnetic energy, which creates bursts of
    light and radiation. Once the star’s crust and magnetic field settle down,
    the star goes dark and disappears from our view. At least until the next
    quake.

    Astronomers suspect that magnetars lose their punch as time passes, but
    Swift J195509+261406 provides the missing link between objects exhibiting
    regular activity and those that have settled into retirement — and
    invisibility.

    So twinkle, twinkle magnetar. That’s how we’ll learn just where you are.

  15. Ffswtf Fff says:

    And why dont you answer thats human .. like it or not you are as well? A
    Flexible Path
    This is the beginning of a new era in space exploration in which NASA has
    been challenged to develop systems and capabilities required to explore
    beyond low-Earth orbit, including destinations such as translunar space,
    near-Earth asteroids and eventually Mars.
    NASA will use the International Space Station as a test-bed and stepping
    stone for the challenging journey ahead. By building upon what we learn
    there we will prepare astronauts for the challenges of long-duration flight
    and the permanent expansion of human exploration beyond where we have been
    before. Explorers may visit near-Earth asteroids where we may get answers
    to the questions humans have always asked. Visiting an asteroid will
    provide valuable mission experience and prepare us for the next
    steps–possibly for the first humans to step on Mars.
    Robotic exploration continues to deliver profound answers about our
    Universe by visiting far-off destinations, providing reconnaissance and
    collecting scientific data. When combining both human and robotic
    exploration methods we will use technology and our senses to increase our
    ability to observe, adapt, and uncover new knowledge.

  16. SpicyHam says:

    robotics brain work far more probability based, number, array, syntax
    while the biological brains tend to be muche more religious in starting
    from the foremost simple

  17. ncroc says:

    As he said he is wrong 🙂 Considering that neural networks need a ton of
    data, it is easy to see that they are not even artificially intelligent.
    They are so stupid that they need a ton of supervision 🙂 Brain can easily
    learn/generalize from a small number of examples thus sorry to say but
    these brain analogies are BS in my opinion. You will see, probabilistic
    (generative) models are the way to go.

  18. Karen Sheraton says:

    I’ll tell you about open source files .. like GSON. is Json the il open
    source files are corrupt

  19. Karen Sheraton says:

    my brain would tell me this if you can hack into voice and Skype are they
    tea time . cause people can hack that . say I was working in GCHQ ..I live
    by it .. and I decided to make a phone call to the AMERICANS .. AND THEY
    ACTUALLY LIVE IN REAL TIME . I live before them 11 seconds because my brain
    has a huge electric shock . and I could give you the future ahead of real
    time .BUT I can change the real time . to make it right or wrong . what
    would it be ..great game of Britain lol

  20. Karen Sheraton says:

    ing, or chroma keying, is a special effects / post-production technique for
    compositing (layering) two images or video streams together based on color
    hues (chroma range). The technique has been used heavily in many fields to
    remove a background from the subject of a photo or video – particularly the
    newscasting, motion picture and videogame industries. A color range in the
    foreground footage is made transparent, allowing separately filmed .. 10
    seconds back .. technology and 11 seconds forward changing it..great game

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