Smart cities are those who manage their resources efficiently. Traffic, public services and disaster response should be operated intelligently in order to minimize costs, reduce carbon emissions and increase performance.
In Rio, 1.4 million of the 6.3 million people live in favelas, or slums. They are all over the city, but favelas are not always a problem - sometimes they can be a solution, if you have the right public policies.
Even during my youth, I can recall very few black people living on any kind of public assistance. People were working, doing some kind of job that was useful to the community.
When the Internet publicity began, I remember being struck by how much the world was not the way we thought it was, that there was infinite variation in how people viewed the world.
What we have to do now is to make the public at large aware that what we're looking at is not a historical event but - and I have to be brutal and I am going to say it - a racket.
It is not to benefit CBS, not to benefit its reporters. On this one, the entire basis of it is this is a way to get more information, more important information to the public. And that's why so many states recognize this.
In examining the CIA's past and present use of the U.S. media, the Committee finds two reasons for concern. The first is the potential, inherent in covert media operations, for manipulating or incidentally misleading the American public.
'Fairness' can be an important quality for legislators to consider when they are passing public policies. But it is a subjective standard. And it has no place among judges on a court - whose duty is to dispassionately judge a law's constitutionality.
There are too many leaders anointed because they have a public voice - television, radio, or record, or whatever. That even includes myself. In the past, I'd say, 'Don't anoint me when you can anoint yourself.'
Always have a book to read, instead of indulging in vain conversation. Strive to learn English....Remember this, that you cannot commit some loved sin in private, and perform the work of the ministry in public, with facility and acceptance.
I think it's easier for the general public to embrace me in a negative way. You have people who already have a perception of me that says I'm a bad person.
My own tastes happen to be in tune with what the public wants. I think that's the reason my batting average is so high, not because I've discovered some brilliant formula.
The public is eager for stories of True Cybercrime, and the media is happy to glamorize the subject. But when teenagers take the bait and live out our fantasies for us, we punish them for frightening us too much.
Here is Mike Wallace, who is visible to the public, and I have been watching him since the early '50s. Smoking up a storm and insulting his guests and being absolutely wonderfully evil and charming too.
I don't discuss my own beliefs in public, but I will say the beliefs I've given my characters do not necessarily represent what I myself believe.
The fact that the public are mesmerised by Britney Spears, Lindsay Lohan and all these miserable people makes me laugh because those celebrities are more miserable than the people reading about them for escapism.
And there you sit, gloating over what you have done, as if you were a martyr or a public benefactor -- as complacent and smug and misunderstood as a princess from the moon forced to herd goats!
One reason I do the live shows - and the monthly speeches at public radio stations - is to remind myself that people hear the show, that it has an audience, that it exists in the world. It's so easy to forget that.
They may well say not only is this not true, but I will put in an injunction to prevent publication. No, stories don't go in unless I'm convinced by the people who write them that they're true. And if I'm wrong, then so be it.
Many people will say, well, clothes should be worn; but I think people can look at them in public, like seeing a film. I think museum exhibitions are very important.
There is an obvious connection, on the declining Roman empire's bread and circuses model, between political enthusiasm for public spectacles and the periods when we are least able to pay for them.
