Do you remember the story of Odysseus and the Sirens from high school or junior high school? There was this hero, Odysseus, who's heading back home after the Trojan War. And he's standing on the deck of his ship, he's talking to his first mate, and he's saying, "Tomorrow, we will sail past those rocks, and on those rocks sit some beautiful women called Sirens. And these women sing an enchanting song, a song so alluring that all sailors who hear it crash into the rocks and die." Now you would expect, given that, that they would choose an alternate route around the Sirens, but instead Odysseus says, "I want to hear that song. And so what I'm going to do is I'm going to pour wax in the ears of you and all the men -- stay with me -- so that you can't hear the song, and then I'm going to have you tie me to the mast so that I can listen and we can all sail by unaffected." So this is a captain putting the life of every single person on the ship at risk so that he can hear a song.
Lembrades a historia de Ulises e as Sereas que nos contaban no colexio? Este heroe, Ulises, estaba de camiño de volta á casa despois da Guerra de Troia. E cando estaba na cuberta do seu barco, dirixiuse ao seu primeiro oficial e díxolle: "Mañá navegaremos ao lado desas rochas, onde habitan fermosas mulleres chamadas Sereas. E estas mulleres cantan unha canción deleitosa, unha canción tan fascinante que tódolos navegantes que a escoitan coliden contra as rochas e morren". Visto o panorama, un agardaría que elixisen unha ruta alternativa e así evitar as Sereas, mais no canto diso Ulises dixo: "Quero escoitar esa canción. Así que o que vou facer é verter cera nos teus oídos e nos do resto da tripulación. Quedade con isto, así non poderedes oír a canción, e logo atarédesme ao mastro para que eu poida escoitala e así poderemos seguir navegando sen máis". Isto é un capitán poñendo en perigo a vida das persoas do barco para poder escoitar unha canción.
And I'd like to think if this was the case, they probably would have rehearsed it a few times. Odysseus would have said, "Okay, let's do a dry run. You tie me to the mast, and I'm going to beg and plead. And no matter what I say, you cannot untie me from the mast. All right, so tie me to the mast." And the first mate takes a rope and ties Odysseus to the mast in a nice knot. And Odysseus does his best job playacting and says, "Untie me. Untie me. I want to hear that song. Untie me." And the first mate wisely resists and doesn't untie Odysseus. And then Odysseus says, "I see that you can get it. All right, untie me now and we'll get some dinner." And the first mate hesitates. He's like, "Is this still the rehearsal, or should I untie him?" And the first mate thinks, "Well, I guess at some point the rehearsal has to end." So he unties Odysseus, and Odysseus flips out. He's like, "You idiot. You moron. If you do that tomorrow, I'll be dead, you'll be dead, every single one of the men will be dead. Now just don't untie me no matter what." He throws the first mate to the ground. This repeats itself through the night -- rehearsal, tying to the mast, conning his way out of it, beating the poor first mate up mercilessly. Hilarity ensues.
E gustaríame pensar que de ser así, farían algún ensaio. Ulises diría: "Veña, imos facer unha proba. Atádesme ao mastro e vouvos suplicar e rogar. E non importa o que diga, non podedes desatarme do mastro. Ben, atádeme logo". E o primeiro oficial colle unha corda e ata a Ulises ao mastro cun bo nó. Ulises fai a súa mellor interpretación e di: "Desatádeme. Desatádeme. Quero escoitar esa canción. Desatádeme". E o primeiro oficial prudentemente resístese e non desata a Ulises. E logo Ulises di: "Vexo que o pillastes. Ben, desatádeme e vaiamos cear algo". E o primeiro oficial dubida. Pensa: "É parte do ensaio, ou debería de facerlle caso?" E o oficial pensa: "Supoño que o ensaio terá que rematar nalgún momento". Así que desata a Ulises e este tolea. Dille: "Parvo, inútil. Se fas iso mañá hei morrer, ti has morrer e todos neste barco han morrer. Non me desates pase o que pase". E tira ao oficial ao chan. Isto mesmo repítese durante a noite: ensaiar, atar ao mastro, enganar para librarse, golpear ao pobre primeiro oficial sen piedade. E todo o mundo ri.
Tying yourself to a mast is perhaps the oldest written example of what psychologists call a commitment device. A commitment device is a decision that you make with a cool head to bind yourself so that you don't do something regrettable when you have a hot head. Because there's two heads inside one person when you think about it. Scholars have long invoked this metaphor of two selves when it comes to questions of temptation. There is first, the present self. This is like Odysseus when he's hearing the song. He just wants to get to the front row. He just thinks about the here and now and the immediate gratification. But then there's this other self, the future self. This is Odysseus as an old man who wants nothing more than to retire in a sunny villa with his wife Penelope outside of Ithaca -- the other one.
O de atarse ao mastro é quizais o exemplo máis antigo do que os psicólogos chaman un mecanismo de compromiso. Un mecanismo de compromiso é unha decisión que fas coa cabeza fría para comprometerte e así non facer nada que poidas lamentar cando teñas a cabeza quente. Porque hai dúas cabezas dentro de cada un se o pensades. Os expertos evocan a miúdo esta metáfora dos dous eus no tocante a cuestións de tentación. En primeiro lugar está o eu presente. Este é coma Ulises cando escoita a canción. O único que quere é estar en primeira fila. Só pensa no aquí, no agora e a gratificación inmediata. Pero logo está o outro eu, o eu futuro. Este é o Ulises de maior que só quere asentarse nunha vila soleada coa súa muller Penélope nas aforas de Ítaca-- a outra Ítaca.
So why do we need commitment devices? Well resisting temptation is hard, as the 19th century English economist Nassau William Senior said, "To abstain from the enjoyment which is in our power, or to seek distant rather than immediate results, are among the most painful exertions of the human will." If you set goals for yourself and you're like a lot of other people, you probably realize it's not that your goals are physically impossible that's keeping you from achieving them, it's that you lack the self-discipline to stick to them. It's physically possible to lose weight. It's physically possible to exercise more. But resisting temptation is hard.
Entón, por que precisamos mecanismos de compromiso? Pois ben, resistir a tentación é difícil, como dixo o economista inglés do século XIX Nassau William senior: "Absterse do gozo que está no noso poder, ou procurar resultados distantes antes cos inmediatos, son uns dos esforzos máis aflitivos do ser humano". Se te estabeleces obxectivos e es coma o resto da xente, seguramente haste decatar de que non é que os teus obxectivos sexan fisicamente imposíbeis e por iso non os consegues, o que pasa é que careces da autodisciplina para realizalos. Fisicamente é posíbel perder peso. Fisicamente é posíbel facer máis exercicio. Pero resistir a tentación é difícil.
The other reason that it's difficult to resist temptation is because it's an unequal battle between the present self and the future self. I mean, let's face it, the present self is present. It's in control. It's in power right now. It has these strong, heroic arms that can lift doughnuts into your mouth. And the future self is not even around. It's off in the future. It's weak. It doesn't even have a lawyer present. There's nobody to stick up for the future self. And so the present self can trounce all over its dreams. So there's this battle between the two selves that's being fought, and we need commitment devices to level the playing field between the two.
A outra razón pola que é difícil resistir a tentación é porque se trata dunha batalla desigual entre o eu presente e o eu futuro. É dicir, afrontémolo, o eu presente está presente. É o que ten o control. É o que manda agora. Está nos nosos fortes e heroicos brazos que levan as rosquiñas á nosa boca. E o eu futuro nin sequera está próximo. Está moi lonxe no futuro. É feble. Nin sequera ten un avogado presente. Non hai ninguén que defenda o eu futuro. E así o presente pode esnaquizar os seus soños. Esta é a batalla entre os dous eus, e precisamos mecanismos de compromiso para nivelar as forzas.
Now I'm a big fan of commitment devices actually. Tying yourself to the mast is the oldest one, but there are other ones such as locking a credit card away with a key or not bringing junk food into the house so you won't eat it or unplugging your Internet connection so you can use your computer. I was creating commitment devices of my own long before I knew what they were. So when I was a starving post-doc at Columbia University, I was deep in a publish-or-perish phase of my career. I had to write five pages a day towards papers or I would have to give up five dollars.
En verdade son un fan dos mecanismos de compromiso. Atarse ao mastro é o máis vello, pero existen outros como poñer baixo chave unha tarxeta de crédito ou non mercar comida lixo para non comela ou desconectar a túa conexión a Internet para non usar o ordenador. Creei mecanismos de compromiso de meu moito antes de saber o que eran. Cando era un famélico estudante de post-doutoramento na Universidade de Columbia, estaba nunha fase da miña carreira de "publica ou morre". Tiña que escribir cinco páxinas ao día de artigos académicos ou perder cinco dólares.
And when you try to execute these commitment devices, you realize the devil is really in the details. Because it's not that easy to get rid of five dollars. I mean, you can't burn it; that's illegal. And I thought, well I could give it to a charity or give it to my wife or something like that. But then I thought, oh, I'm sending myself mixed messages. Because not writing is bad, but giving to charity is good. So then I would kind of justify not writing by giving a gift. And then I kind of flipped that around and thought, well I could give it to the neo-Nazis. But then I was like, that's more bad than writing is good, and so that wouldn't work. So ultimately, I just decided I would leave it in an envelope on the subway. Sometimes a good person would find it, sometimes a bad person would find it. On average, it was just a completely pointless exchange of money that I would regret. (Laughter) Such it is with commitment devices.
E cando intentas executar estes mecanismos de compromiso, decátaste de que o demo está nos detalles. Porque non é doado perder cinco dólares. É dicir, non podes queimalos; é ilegal. E pensei, ben, podo doalos á caridade ou darllos á miña muller ou algo así. Pero logo pensei, vaites, estoume enviando mensaxes mesturadas. Porque non escribir está mal, pero doalos está ben. Así que podería xustificar o non escribir facendo un agasallo. E logo deille voltas e pensei, ben podo darlle o agasallo aos neo-Nazis. Pero iso sería máis malo que o bo que é escribir, e non había funcionar. Así que finalmente decidín que había deixalos metidos nun sobre no metro. Ás veces encontraríaos alguén bo, e outras veces alguén mao. De media, é un intercambio inútil de cartos que había lamentar. (Gargalladas) Así é cos mecanismos de compromiso.
But despite my like for them, there's two nagging concerns that I've always had about commitment devices, and you might feel this if you use them yourself. So the first is, when you've got one of these devices going, such as this contract to write everyday or pay, it's just a constant reminder that you have no self-control. You're just telling yourself, "Without you, commitment device, I am nothing, I have no self-discipline." And then when you're ever in a situation where you don't have a commitment device in place -- like, "Oh my God, that person's offering me a doughnut, and I have no defense mechanism," -- you just eat it. So I don't like the way that they take the power away from you. I think self-discipline is something, it's like a muscle. The more you exercise it, the stronger it gets.
Pero a pesar da miña simpatía cara eles, hai dúas preocupacións perturbadoras que sempre tiven con respecto aos mecanismos de compromiso, e seguramente vós as sentides se tamén os empregades. A primeira é, que cando adoptas un destes mecanismos, coma este contrato polo que ou escribes tódolos días ou pagas, é só un recordatorio constante de que non tes autocontrol. Diste a ti mesmo: "Sen ti, mecanismo de compromiso, non son ren, non teño autodisciplina". E cando esteas nunha situación na que non teñas mecanismo de compromiso, coma: "Deus, este tío ofréceme unha rosquiña, e non teño mecanismo de defensa... simplemente cómela. Non me gusta como che sacan o poder. Penso que a autodisciplina é coma un músculo. Canto máis a exercitas máis forte se fai.
The other problem with commitment devices is that you can always weasel your way out of them. You say, "Well, of course I can't write today, because I'm giving a TEDTalk and I have five media interviews, and then I'm going to a cocktail party and then I'll be drunk after that. And so there's no way that this is going to work." So in effect, you are like Odysseus and the first mate in one person. You're putting yourself, you're binding yourself, and you're weaseling your way out of it, and then you're beating yourself up afterwards.
O outro problema cos mecanismos de compromiso é que sempre podes escapar deles. Dis: "Claro, hoxe non podo escribir porque vou dar unha charla en TED e teño cinco entrevistas e logo vou a unha festa e voume emborrachar. E non hai forma de que isto funcione". Polo que si, somos coma Ulises e o seu primeiro oficial nunha mesma persoa. Preséntaste, átaste logo intentas fuxir, e logo dáste unha malleira.
So I've been working for about a decade now on finding other ways to change people's relationship to the future self without using commitment devices. In particular, I'm interested in the relationship to the future financial self. And this is a timely issue. I'm talking about the topic of saving. Now saving is a classic two selves problem. The present self does not want to save at all. It wants to consume. Whereas the future self wants the present self to save. So this is a timely problem. We look at the savings rate and it has been declining since the 1950s. At the same time, the Retirement Risk Index, the chance of not being able to meet your needs in retirement, has been increasing. And we're at a situation now where for every three baby boomers, the McKinsey Global Institute predicts that two will not be able to meet their pre-retirement needs while they're in retirement.
Así que estiven traballando durante case unha década para achar outros camiños para mudar a relación da xente co seu eu futuro sen usar os mecanismos de compromiso. Estou particularmente interesado na relación co eu futuro financeiro. Este é un tema oportuno. Estou falando do tema do aforro. O aforro é un problema dos dous eus. O eu presente non quere aforrar nada. Quere consumir. Mentres que o eu futuro quere que o presente aforre. Este é un problema oportuno. Observamos os índices de aforro que foron diminuíndo dende os anos cincuenta. Ao mesmo tempo, o Índice de Risco da Xubilación, a posibilidade de non ser quen de cubrir as necesidades na xubilación, foi en aumento. E agora estamos na situación na que de cada tres nacementos, o Instituto Global McKinsey predí que dous non van ser quen de cubrir as súas necesidades pre-xubilatorias cando estean xubilados.
So what can we do about this? There's a philosopher, Derek Parfit, who said some words that were inspiring to my coauthors and I. He said that, "We might neglect our future selves because of some failure of belief or imagination." That is to say, we somehow might not believe that we're going to get old, or we might not be able to imagine that we're going to get old some day. On the one hand, it sounds ridiculous. Of course, we know that we're going to get old. But aren't there things that we believe and don't believe at the same time?
Entón, que podemos facer? Hai un filósofo, Derek Parfit, que serviu de inspiración para os meus coautores e para min. Dixo que: "Descoidamos o noso futuro por algún tipo de crenza errónea ou imaxinación". É dicir, por algún motivo non pensamos que nos faremos vellos, ou non somos quen de imaxinar que nos imos facer vellos algún día. Por unha parte, soa ridículo. Naturalmente, sabemos que imos ir a vellos. Pero hai cousas que cremos e non cremos ao mesmo tempo, non si?
So my coauthors and I have used computers, the greatest tool of our time, to assist people's imagination and help them imagine what it might be like to go into the future. And I'll show you some of these tools right here. The first is called the distribution builder. It shows people what the future might be like by showing them a hundred equally probable outcomes that might be obtained in the future. Each outcome is shown by one of these markers, and each sits on a row that represents a level of wealth and retirement. Being up at the top means that you're enjoying a high income in retirement. Being down at the bottom means that you're struggling to make ends meet. When you make an investment, what you're really saying is, "I accept that any one of these 100 things could happen to me and determine my wealth."
Así que os meus coautores e eu empregamos as computadores, a mellor ferramenta do noso tempo, para axudar á imaxinación da xente, axudándolles a imaxinar como sería chegar ao futuro. Vouvos mostrar algunha destas ferramentas. A primeira chámase o construtor de distribución. Amósalle á xente como vai ser o futuro mostrándolles un cento de resultados probables que se poden obter no futuro. Cada resultado preséntao un destes indicadores, e cada un sitúase nunha fila que representa o nivel de riqueza e xubilación. Se está na cima quere dicir que estás gozando dunha grande renta na xubilación. Se está abaixo quere dicir que o estás pasando mal para chegar a fin de mes. Cando fas un investimento, o que en realidade dis é: "Acepto que calquera destas 100 cousas me poidan pasar e determinen a miña riqueza".
Now you can try to move your outcomes around. You can try to manipulate your fate, like this person is doing, but it costs you something to do it. It means that you have to save more today. Once you find an investment that you're happy with, what people do is they click "done" and the markers begin to disappear, slowly, one by one. It simulates what it is like to invest in something and to watch that investment pan out. At the end, there will only be one marker left standing and it will determine our wealth in retirement.
Podes intentar cambiar os teus resultados. Podes intentar manipular o teu destino, como fai esta persoa, pero facelo vaiche custar algo. Quere dicir que tes que aforrar máis hoxe. Unha vez que achas un investimento co que estás contento, o que a xente fai é clicar en "feito" e os indicadores comezan a desaparecer, a modo, un por un. Simula como sería investir en algo e ver concluír ese investimento. Ao final, só quedará un indicador que ha determinar a nosa riqueza ao xubilarnos.
Yes, this person retired at 150 percent of their working income in retirement. They're making more money while retired than they were making while they were working. If you're like most people, just seeing that gave you a small sense of elation and joy -- just to think about making 50 percent more money in retirement than before. However, had you ended up on the very bottom, it might have given you a slight sense of dread and/or nausea thinking about struggling to get by in retirement. By using this tool over and over and simulating outcome after outcome, people can understand that the investments and savings that they undertake today determine their well-being in the future.
Si, esta persoa xubilouse co 150% da súa renda de traballador na xubilación. Fan máis cartos cando están xubilados có que facían mentres traballaban. Se sodes como a maioría da xente, en busca do que vos dea unha pequena sensación de ledicia, pensade en facer o 50% máis de cartos na xubilación ca antes. Porén, se acabastes na parte máis baixa, pode que vos dea unha lixeira sensación de terror e/ou náusea, ao pensar en como saír adiante na xubilación. Empregando esta ferramenta unha e outra vez e simulando resultado tras resultado, a xente pode entender que os investimentos e aforros que fagan hoxe han determinar o seu benestar no futuro.
Now people are motivated through emotions, but different people find different things motivating. This is a simulation that uses graphics, but other people find motivating what money can buy, not just numbers. So here I made a distribution builder where instead of showing numerical outcomes, I show people what those outcomes will get you, in particular apartments that you can afford if you're retiring on 3,000, 2,500, 2,000 dollars per month and so on. As you move down the ladder of apartments, you see that they get worse and worse. Some of them look like places I lived in as a graduate student. And as you get to the very bottom, you're faced with the unfortunate reality that if you don't save anything for retirement, you won't be able to afford any housing at all. Those are actual pictures of actual apartments renting for that amount as advertised on the Internet.
Agora a xente déixase levar polas emocións, pero xente distinta acha distintas cousas que a motiven. Esta é unha simulación que emprega gráficos, pero outra xente motívase co que os cartos poden mercar, non só con números. Fixen un construtor de distribución onde en lugar de amosar resultados numéricos, amósalle á xente os resultados que lle levarán a ter un apartamento se se xubila con 3000, 2500, 2000 dólares por mes e así sucesivamente. Segundo baixas o nivel do apartamento, ves como vai de peor en peor. Algúns parécense a apartamentos nos que vivín cando era estudante. E cando chegas ao final, enfróntaste coa infeliz realidade de que se non aforraches para a túa xubilación, non serás quen de ter ningún tipo de casa. Estas son fotografías de apartamentos reais alugados por unha cantidade anunciada en Internet.
The last thing I'll show you, the last behavioral time machine, is something that I created with Hal Hershfield, who was introduced to me by my coauthor on a previous project, Bill Sharpe. And what it is is an exploration into virtual reality. So what we do is we take pictures of people -- in this case, college-age people -- and we use software to age them and show these people what they'll look like when they're 60, 70, 80 years old. And we try to test whether actually assisting your imagination by looking at the face of your future self can change you investment behavior.
O último que vos hei amosar, a última máquina do tempo comportamental, é algo que creei xunto con Hal Hershfield, que coñecín grazas ao meu coautor dun proxecto anterior, Bill Sharpe. Isto é unha exploración dentro da realidade virtual. O que facemos é tomar fotos da xente, neste caso, estudantes, e usamos un programa para envellecelos e amosarlles como han ser cando teñan 60, 70, 80 anos. E intentamos comprobar se en realidade estimular a túa imaxinación cando ollas a túa cara no futuro pode mudar o teu comportamento á hora de investir.
So this is one of our experiments. Here we see the face of the young subject on the left. He's given a control that allows him to adjust his savings rate. As he moves his savings rate down, it means that he's saving zero when it's all the way here at the left. You can see his current annual income -- this is the percentage of his paycheck that he can take home today -- is quite high, 91 percent, but his retirement income is quite low. He's going to retire on 44 percent of what he earned while he was working. If he saves the maximum legal amount, his retirement income goes up, but he's unhappy because now he has less money on the left-hand side to spend today. Other conditions show people the future self. And from the future self's point of view, everything is in reverse. If you save very little, the future self is unhappy living on 44 percent of the income. Whereas if the present self saves a lot, the future self is delighted, where the income is close up near 100 percent.
Este é un dos nosos experimentos. Vemos a face dun mozo á esquerda. Leva un control que lle permite regular o seu índice de aforros. Cando facemos baixar os seus aforros, quere dicir que non está aforrando nada, cando está á esquerda de todo. Podedes ver a súa renda anual. Esta é a porcentaxe de soldo que leva hoxe á casa, é bastante alta, 91 por cento, pero a súa renda para a xubilación é bastante baixa. Vaise xubilar co 44% do que gañaba mentres traballaba. Se aforra a cantidade máxima legal os seus ingresos na xubilación medran, pero el é infeliz porque ten menos cartos que gastar hoxe. Outras condicións amósanlle á xente o eu futuro. E dende o punto de vista do eu futuro, todo está ao revés. Se aforras pouco o eu futuro é infeliz se ten que vivir co 44% dos ingresos. Mentres que se o presente aforra moito, o eu futuro está encantado, cando os ingresos están preto do 100%.
To bring this to a wider audience, I've been working with Hal and Allianz to create something we call the behavioral time machine, in which you not only get to see yourself in the future, but you get to see anticipated emotional reactions to different levels of retirement wealth. So for instance, here is somebody using the tool. And just watch the facial expressions as they move the slider. The younger face gets happier and happier, saving nothing. The older face is miserable. And slowly, slowly we're bringing it up to a moderate savings rate. And then it's a high savings rate. The younger face is getting unhappy. The older face is quite pleased with the decision. We're going to see if this has an effect on what people do. And what's nice about it is it's not something that biasing people actually, because as one face smiles, the other face frowns. It's not telling you which way to put the slider, it's just reminding you that you are connected to and legally tied to this future self.
Para transmitir isto a unha audiencia máis ampla, estiven traballando con Hal e Allianz coa fin de crear o que chamamos a máquina do tempo comportamental onde non só te ves no futuro, se non que tamén ves anticipadamente as reaccións emocionais para diferentes niveis de riqueza na xubilación. Así que por exemplo, aquí hai alguén que emprega a ferramenta. Observade as expresións faciais cando movemos a frecha. O rostro novo ponse cada vez máis feliz cando non aforra nada. O rostro ancián tórnase miserable. E pouco a pouco subimos a frecha a un nivel de aforros medio. E logo a un nivel alto. O rostro novo tórnase infeliz. O rostro ancián pola contra está máis satisfeito coa decisión. Imos ver se isto afecta ao que fai a xente. O mellor disto é que non condiciona ás persoas, xa que cando un rostro sorrí o outro torce o fociño. Non vos di onde poñer a frecha, só vos lembra que estades conectados e legalmente atados a este eu futuro.
Your decisions today are going to determine its well-being. And that's something that's easy to forget. This use of virtual reality is not just good for making people look older. There are programs you can get to see how people might look if they smoke, if they get too much exposure to the sun, if they gain weight and so on. And what's good is, unlike in the experiments that Hal and myself ran with Russ Smith, you don't have to program these by yourself in order to see the virtual reality. There are applications you can get on smartphones for just a few dollars that do the same thing. This is actually a picture of Hal, my coauthor. You might recognize him from the previous demos. And just for kicks we ran his picture through the balding, aging and weight gain software to see how he would look. Hal is here, so I think we owe it to him as well as yourself to disabuse you of that last image. And I'll close it there.
As vosas decisións hoxe han determinar o voso benestar. E iso é algo doado de esquecer. O uso desta realidade virtual non só é bo para que a xente se vexa cando sexa maior. Hai programas que podedes conseguir para ver como a xente se vai ver se fuman, se lles dá moito o sol, se gañan peso e demais. E o bo é, que ó contrario dos experimentos que Hal e eu levamos a cabo xunto con Russ Smith, non tedes que programalos vós para chegar a ver a realidade virtual. Hai aplicacións que podedes conseguir en smartphones por uns poucos dólares que fan o mesmo. Esta é unha fotografía de Hal, o meu coautor. Recoñecédelo polas tomas anteriores. E só por diversión, pasamos esta foto a través dunha aplicación para perder pelo, envellecer e gañar peso para ver que aspecto tería. Hal está aquí, así que acho que lle debo a el e a vós esquecer a última imaxe. E vouno deixar aquí.
On behalf of Hal and myself, I wish all the best to your present and future selves. Thank you.
No nome de Hal e meu, deséxoves o mellor para os seus eus presentes e futuros. Grazas
(Applause)
(Aplausos)