This is my first time at TED. Normally, as an advertising man, I actually speak at TED Evil, which is TED's secret sister that pays all the bills. It's held every two years in Burma. And I particularly remember a really good speech by Kim Jong Il on how to get teens smoking again. (Laughter)
Prvi puta govorim na TED-u. Kao oglašivač, predajem na TED Evil (zao), TEDova tajna sestrinska organizacija - ona koja plaća račune. Održava se svake druge godine u Burmi. I sjećam se vrlo dobrog govora Kim Yong Ila, kako djecu ponovo naviknuti na pušenje. (Smijeh)
But, actually, it's suddenly come to me after years working in the business, that what we create in advertising, which is intangible value -- you might call it perceived value, you might call it badge value, subjective value, intangible value of some kind -- gets rather a bad rap. If you think about it, if you want to live in a world in the future where there are fewer material goods, you basically have two choices. You can either live in a world which is poorer, which people in general don't like. Or you can live in a world where actually intangible value constitutes a greater part of overall value, that actually intangible value, in many ways is a very, very fine substitute for using up labor or limited resources in the creation of things.
Sinulo mi je, nakon godina rada u poslu, da ono što stvaramo oglašavanjem, neopipljivu - percipiranu vrijednost, vrijednost brenda, subjektivnu vrijednost, neku vrstu neopipljive vrijednosti -- dobiva loš glas. Ako želite živjeti u Svijetu budućnosti s manje materijalnih dobara, imate dva izbora. Možete živjeti u siromašnijem Svijetu, što ljudi baš ne vole, Ili ćete živjeti u svijetu gdje neopipljiva vrijednost predstavlja veći dio cjelokupne vrijednosti. Ta neopipljiva vrijednost je vrlo fini nadomjestak za uloženi rad ili ograničene resurse u stvaranju proizvoda.
Here is one example. This is a train which goes from London to Paris. The question was given to a bunch of engineers, about 15 years ago, "How do we make the journey to Paris better?" And they came up with a very good engineering solution, which was to spend six billion pounds building completely new tracks from London to the coast, and knocking about 40 minutes off a three-and-half-hour journey time. Now, call me Mister Picky. I'm just an ad man ... ... but it strikes me as a slightly unimaginative way of improving a train journey merely to make it shorter. Now what is the hedonic opportunity cost on spending six billion pounds on those railway tracks?
Ovo je vlak koji kreće iz Londona za Pariz. Pitali su skupinu inženjera, prije 15 godina, "Kako poboljšati put do Pariza?" Našli su dobro inženjersko rješenje. od 6 milijardi funti, izgradnjom novih tračnica od Londona do obale, skrativši put od tri i pol sata za nekih 40 minuta. Zovite me izbirljivim. Ja sam samo oglašivač .... ... ali to je nemaštovit način poboljšanja puta vlakom skraćujući ga. Koju hedonističku vrijednost dobivamo trošenjem 6 milijardi funti u tu željezničku prugu?
Here is my naive advertising man's suggestion. What you should in fact do is employ all of the world's top male and female supermodels, pay them to walk the length of the train, handing out free Chateau Petrus for the entire duration of the journey. (Laughter) (Applause) Now, you'll still have about three billion pounds left in change, and people will ask for the trains to be slowed down. (Laughter)
Evo mog naivnog prijedloga kao oglašivača. Trebalo je zaposliti najbolje svjetske muške i ženske supermodele i platiti im da šeću duž vlaka djeleći besplatni Chateau Petrus (crno vino) za cijelo vrijeme putovanja. (Smijeh) (Pljesak) Imali bi još tri milijarde funti u blagajni a putnici bi tražili da vlakovi voze sporije. (Smijeh)
Now, here is another naive advertising man's question again. And this shows that engineers, medical people, scientific people, have an obsession with solving the problems of reality, when actually most problems, once you reach a basic level of wealth in society, most problems are actually problems of perception. So I'll ask you another question. What on earth is wrong with placebos? They seem fantastic to me. They cost very little to develop. They work extraordinarily well. They have no side effects, or if they do, they're imaginary, so you can safely ignore them. (Laughter)
Još jedno pitanje naivnog oglašivača. Ono pokazuje da inženjeri, medicinsko osoblje, znanstvenici, uporno rješavaju probleme u stvarnosti, a većina problema, kada dosegnete određeno blagostanje u društvu, većinu problema čine problemi percepcije. Postaviti ću pitanje. Što je loše u placebu? Meni izgleda fantastično. Razvoj je vrlo jeftin, Djeluju izuzetno dobro. Nemaju popratnih pojava. ako ih ima, nestvarna su i možete ih zanemariti. (Smijeh)
So I was discussing this. And I actually went to the Marginal Revolution blog by Tyler Cowen. I don't know if anybody knows it. Someone was actually suggesting that you can take this concept further, and actually produce placebo education. The point is that education doesn't actually work by teaching you things. It actually works by giving you the impression that you've had a very good education, which gives you an insane sense of unwarranted self-confidence, which then makes you very, very successful in later life. So, welcome to Oxford, ladies and gentlemen. (Laughter) (Applause)
Iznio sam to na Marginal Revolution blogu Tylera Cownea. Ne znam zna li netko za njega. Netko je predložio da taj koncept primjenimo i šire, i stvorimo placebo obrazovanje. Obrazovanje Vas ničemu ne nauči. Obrazovanje Vam daje dojam da ste dobro obrazovani, što Vam osigurava nenormalnu razinu neutemeljenog samopouzdanja, koje Vas čini vrlo uspješnim u kasnijem životu. Dobrodošli na Oxford, dame i gospodo. (Smijeh) (Pljesak)
But, actually, the point of placebo education is interesting. How many problems of life can be solved actually by tinkering with perception, rather than that tedious, hardworking and messy business of actually trying to change reality? Here's a great example from history. I've heard this attributed to several other kings, but doing a bit of historical research, it seems to be Fredrick the Great. Fredrick the Great of Prussia was very, very keen for the Germans to adopt the potato and to eat it, because he realized that if you had two sources of carbohydrate, wheat and potatoes, you get less price volatility in bread. And you get a far lower risk of famine, because you actually had two crops to fall back on, not one.
Koncepcija placebo obrazovanja je zanimljiva. Koliko bi životnih problema bilo riješeno poigravanjem percepcijom, umjesto ozbiljnim, napornim i teškim poslom istinske promjene stvarnosti? Evo jedan odličan primjer iz povijesti. Čuo sam da se to odnosi na nekoliko kraljeva, ali istražujući povjesne činjenice izgleda da se odnosi samo na Fridricha Velikog. Fridrich Veliki Pruski bio je vrlo, vrlo dosljedan kako bi Nijemce privolio da prihvate krumpir i da ga jedu. Shvatio je da, ukoliko imate dva izvora ugljikohidrata, žitarice i krumpir, manje će se mijenjati cijena kruha. I imate puno manji rizik od nestašice, jer bi trebala podbaciti dva uroda, ne jedan.
The only problem is: potatoes, if you think about it, look pretty disgusting. And also, 18th century Prussians ate very, very few vegetables -- rather like contemporary Scottish people. (Laughter) So, actually, he tried making it compulsory. The Prussian peasantry said, "We can't even get the dogs to eat these damn things. They are absolutely disgusting and they're good for nothing." There are even records of people being executed for refusing to grow potatoes.
Jedini problem bio je: Krumpir, ako malo razmislite, izgleda prilično odbojno. I također, prusi 18. stoljeća jeli su vrlo, vrlo malo povrća - otprlilike koliko i današnji škoti. (smijeh) Pokušao je nametanjem obaveze. Pruski seljaci odgovorili su mu, "Ne možemo natjerati ni pse da jedu te vražje tvorevine. Potpuno su odvratne i nisu dobre ni za što." Postoje i zabilježeni slučajevi da su ljudi pogubljeni zbog odbijanja sadnje krumpira.
So he tried plan B. He tried the marketing solution, which is he declared the potato as a royal vegetable, and none but the royal family could consume it. And he planted it in a royal potato patch, with guards who had instructions to guard over it, night and day, but with secret instructions not to guard it very well. (Laughter) Now, 18th century peasants know that there is one pretty safe rule in life, which is if something is worth guarding, it's worth stealing. Before long, there was a massive underground potato-growing operation in Germany. What he'd effectively done is he'd re-branded the potato. It was an absolute masterpiece.
Stoga je pokušao planom B. Poslužio se marketinškim rješenjem gdje je proglasio krupmir kraljevskim povrćem. I nitko osim kraljevske obitelji ne smije ga jesti. I dao ga je posaditi na kraljevskoj krumpirskoj parceli, sa stražarima koji su imali naputak da paze na krumpir danonoćno, ali imajući i tajne upute, ne čuvati ga baš previše revnosno. (smijeh) Seljaci u 18. stoljeću znali su za su jedno prilično pouzdano životno pravilo, koje uči da ako se nešto isplati čuvati isplati se to i krasti. Nije trebalo dugo i nastala je velika tajna operacija uzgajanja krupmira u Njemačkoj. Ono što je u stvari napravio je re-brendanje krumpira. Napravio je pravo remek-djelo.
I told this story and a gentleman from Turkey came up to me and said, "Very, very good marketer, Fredrick the Great. But not a patch on Ataturk." Ataturk, rather like Nicolas Sarkozy, was very keen to discourage the wearing of a veil, in Turkey, to modernize it. Now, boring people would have just simply banned the veil. But that would have ended up with a lot of awful kickback and a hell of a lot of resistance. Ataturk was a lateral thinker. He made it compulsory for prostitutes to wear the veil. (Laughter) (Applause)
Ispričao sam tu priču gospodinu iz Turske koji mi je odgovorio: "Vrlo, vrlo dobar prodavač, Fridrich Veliki. Ali ni blizu Ataturku." Ataturk, za razliku od Nikolasa Sarkozya, zaista je htio obeshrabriti nošenje feredže, u Turskoj, kako bi je osuvremenio. Neinventivne osobe bi naprosto zabranile nošenje feredže. Ali to bi završilo strašnim povratnim udarcima, i strašno velikim otporima. Ataturk je imao široke poglede, Naredio je prostitukama da nose feredžu. (smijeh) (pljesak)
I can't verify that fully, but it does not matter. There is your environmental problem solved, by the way, guys: All convicted child molesters have to drive a Porsche Cayenne. (Laughter) What Ataturk realized actually is two very fundamental things. Which is that, actually, first one, all value is actually relative. All value is perceived value.
Ne mogu to baš potvrditi. Ali nije ni bitno. Eto vam i rješenje smanjenje zagađenja okoliša, usputno dečki: Svi osuđeni zlostavljači djece moraju voziti Porsche Cayenne. (smijeh) Što je Ataturk shvatio bilo su dvije osnovne stvari. A to je, da su u stvari, prvo sve vrijednosti relativne, i drugo sve vrijednosti su percipirane vrijednosti.
For those of you who don't speak Spanish, jugo de naranja -- it's actually the Spanish for "orange juice." Because actually it's not the dollar. It's actually the peso in Buenos Aires. Very clever Buenos Aires street vendors decided to practice price discrimination to the detriment of any passing gringo tourists. As an advertising man, I have to admire that.
Za vas koji ne znate španjolski, "jugo de naranja" - španjolski je izraz za sok od naranče. Službena valuta nije dolar, nego peso u Buenos Airesu. Vrlo domišljati ulični prodavači u Buenos Airesu odlučili su primjeniti cjenovnu diskriminaciju na štetu svakog gringo turista u prolazu. Kao oglašivač, moram se tome diviti.
But the first thing is that all value is subjective. Second point is that persuasion is often better than compulsion. These funny signs that flash your speed at you, some of the new ones, on the bottom right, now actually show a smiley face or a frowny face, to act as an emotional trigger. What's fascinating about these signs is they cost about 10 percent of the running cost of a conventional speed camera, but they prevent twice as many accidents. So, the bizarre thing, which is baffling to conventional, classically trained economists, is that a weird little smiley face has a better effect on changing your behavior than the threat of a £60 fine and three penalty points.
Ali prije svega ovo pokazuje da je sva vrijednost subjektivna. Drugo što želim naglasiti je da je uvjeravanje često bolje od nametanja. Ovi smiješni znakovi pokazuju vam kojom brzim se krećete. Neki suvremeniji, desno dolje prikazuju Vam nasmješeno ili tužno lice kako bi potaknuli Vaše osjećaje. Zapanjuje da koštaju oko 10 posto troškova održavanja uobičajenih kamera za brzinu. Ali sprječavaju dvostruko više nesreća I tako neobična stvar koja zapanjuje konvencionalne, klasično obrazovane ekonomiste, je da neobično nasmješeno lice bolje utječe na promjenu Vašeg ponašanja nego prijetnja kazne od 60 funti i tri kaznena boda.
Tiny little behavioral economics detail: in Italy, penalty points go backwards. You start with 12 and they take them away. Because they found that loss aversion is a more powerful influence on people's behavior. In Britain we tend to feel, "Whoa! Got another three!" Not so in Italy.
Mali detalj vezan uz ekonomiju ponašanja: U Italiji, kazneni bodovi idu unazad. Počinjete s 12 dozvoljenih i oduzimanju Vam ih. Jer su zaključili da odbojnost prema gubitku puno snažnije utječe na ponašanje ljudi. U Britaniji mi osjećamo, "Whoa! Dobio sam još tri!" Nije tako u Italiji,
Another fantastic case of creating intangible value to replace actual or material value, which remember, is what, after all, the environmental movement needs to be about: This again is from Prussia, from, I think, about 1812, 1813. The wealthy Prussians, to help in the war against the French, were encouraged to give in all their jewelry. And it was replaced with replica jewelry made of cast iron. Here's one: "Gold gab ich für Eisen, 1813." The interesting thing is that for 50 years hence, the highest status jewelry you could wear in Prussia wasn't made of gold or diamonds. It was made of cast iron. Because actually, never mind the actual intrinsic value of having gold jewelry. This actually had symbolic value, badge value. It said that your family had made a great sacrifice in the past.
Još jedan odličan primjer stvaranja neopipljive vrijednosti kojom nadomještamo stvarnu ili materijalnu vrijednost, koja, zapamtite, je naposlijetku ono što briga za okoliš i treba biti: To je opet primjer iz Pruske, mislim, oko 1812, 1813. Bogati Prusi, da bi pomogli u ratu protiv Francuza bili su poticani da predaju sav svoj nakit. Nadomjestili bi im to kopijama izrađenim od lijevanog željeza. Evo jedne: "Zlato dadoh za željezo, 1813." Zanimljiva posljedica je bila da i 50 godina kasnije Najcjenjeniji statusni nakit koji se nosio u Pruskoj, Nije bio izrađen od zlata ili dijamanata nego je bio izrađen od lijevanog željeza. Jer u stvari, zanemarili su stvarnu vrijednost posjedovanja zlatnog nakita. Imali su u stvari simboličnu vrijednost, brend vrijednost. Svjedočila je da se Vaša obitelj žrtvovala u prošlosti.
So, the modern equivalent would of course be this. (Laughter) But, actually, there is a thing, just as there are Veblen goods, where the value of the good depends on it being expensive and rare -- there are opposite kind of things where actually the value in them depends on them being ubiquitous, classless and minimalistic.
Stoga bi moderni ekvivalent bio ovo, (smijeh) Ali, u stvari, ima tu nešto, kao što su Veblen dobra gdje vrijednost dobara određuje skupoća i rijetkost - postoje i suprotna dobra gdje vrijednost leži u tome da su sveprisutna, jednostavna i minimalistička.
If you think about it, Shakerism was a proto-environmental movement. Adam Smith talks about 18th century America, where the prohibition against visible displays of wealth was so great, it was almost a block in the economy in New England, because even wealthy farmers could find nothing to spend their money on without incurring the displeasure of their neighbors. It's perfectly possible to create these social pressures which lead to more egalitarian societies.
Ako se sjetite, Shakerizam je bio proto-okolišni pokret Adam Smith opisuje Ameriku 18. stoljeća gdje je zabrana pokazivanja bogatstva bila tako izražena da je skoro blokirala gospodarstvo u Novoj Engleskoj, jer čak i bogati farmeri nisu mogli naći ništa na što bi trošili novac, a da ne izazovu negodovanje svojih susjeda. Potpuno je moguće izazvati takav socijalni pritisak koji dovodi do izjednačenijeg društva.
What's also interesting, if you look at products that have a high component of what you might call messaging value, a high component of intangible value, versus their intrinsic value: They are often quite egalitarian. In terms of dress, denim is perhaps the perfect example of something which replaces material value with symbolic value. Coca-Cola. A bunch of you may be a load of pinkos, and you may not like the Coca-Cola company, but it's worth remembering Andy Warhol's point about Coke. What Warhol said about Coke is, he said, "What I really like about Coca-Cola is the president of the United States can't get a better Coke than the bum on the corner of the street." Now, that is, actually, when you think about it -- we take it for granted -- it's actually a remarkable achievement, to produce something that's that democratic.
Što je također zanimljivo, ako promotrite proizvode koji imaju veliki udio vrijednosti koju nazivamo vrijednost poruke, visok udio neopipljive vrijednosti u usporedbi sa stvarnom vrijednošću: Često su prilično izjednačeni. Govorimo li o odjeći, traper materijal je možda savršen primjer kako nadomjestiti stvarnu sa simboličnom vrijednošću. Coca-Cola. Neki od Vas su možta skupina pinkosa I možda ne volite tvrtku Coca Cola. Ali vrijedno je prisjetiti se što je Andy Warhol istaknuo kod "Kole" Warhol je vezano u Colu rekao: "Ono što stvarno volim kod Coca-Cole je to što ni predsjednik SAD-a ne može dobiti bolju Colu od skitnice na uglu ulice." I to je ako razmislite, ono što uzimamo zdravo za gotovo - - a to je u stvari zapanjujuće dostignuće, proizvesti nešto tako demokratično.
Now, we basically have to change our views slightly. There is a basic view that real value involves making things, involves labor. It involves engineering. It involves limited raw materials. And that what we add on top is kind of false. It's a fake version. And there is a reason for some suspicion and uncertainly about it. It patently veers toward propaganda. However, what we do have now is a much more variegated media ecosystem in which to kind of create this kind of value, and it's much fairer.
Poruka je da moramo malo zakrenuti pogled na stvari Postoji stvarna vrijednost koja je ugrađena u proizvod ona uključuje rad. Uključuje i razvoj. Uključuje i sirovinu. I onda to što mi nadograđujemo je nekako lažno. Lažna izvedba. I stoga postoji razlog za sumnju i nevjericu. jer očito to graniči s propagandom. Ipak, ono što sada imamo je puno različitiji medijski ekosustav u kojem moramo stvoriti tu vrijednosti. I stoga je puno poštenije.
When I grew up, this was basically the media environment of my childhood as translated into food. You had a monopoly supplier. On the left, you have Rupert Murdoch, or the BBC. (Laughter) And on your right you have a dependent public which is pathetically grateful for anything you give it. (Laughter)
Kada sam ja odrastao, ovo je bilo medijsko okruženje mog djetinjstva kada bi se prevelo na jezik hrane. Postojali su monopolistički dobavljači. S lijeva, su Ruperta Murdoch ili BBC. (smijeh) a s desna je ovisna publika koja je bila patetično zahvalna za sve što bi joj dali. (smijeh)
Nowadays, the user is actually involved. This is actually what's called, in the digital world, "user-generated content." Although it's called agriculture in the world of food. (Laughter) This is actually called a mash-up, where you take content that someone else has produced and you do something new with it. In the world of food we call it cooking. This is food 2.0, which is food you produce for the purpose of sharing it with other people. This is mobile food. British are very good at that. Fish and chips in newspaper, the Cornish Pasty, the pie, the sandwich. We invented the whole lot of them. We're not very good at food in general. Italians do great food, but it's not very portable, generally. (Laughter)
Danas je potrošač stvarno uključen. To nazivamo u digitalnom svijetu: "Korisnički generirani sadržaj" ipak, to se naziva poljoprivredom, u svijetu hrane. (smijeh) Ovo se naziva re-inženjering kada uzmete sadržaj koji je netko drugi proizveo i napravite iz toga nešto novo. U svijetu hrane to nazivamo kuhanje Ovo je hrana 2.0 jer je to hrana proizvedena u svrhu dijeljenja s drugim ljudima. Ovo je mobilna hrana. Britanci su jako dobri u tome. Ribe i krumpirići u novinama, Cornish Pastie pita, sendvič. Izmislili smo puno toga Nismo baš jako dobri u hrani općenito. Talijani prave izvrsnu hranu, ali nije baš prenosiva, uglavnom. (smijeh)
I only learned this the other day. The Earl of Sandwich didn't invent the sandwich. He actually invented the toasty. But then, the Earl of Toasty would be a ridiculous name. (Laughter)
I ovo sam saznao tek neki dan. Grof Sandwich nije izumio sendvič. On je u stvari izumio toast. Ali naziv Grof tost bilo bi smiješno ime. (smijeh)
Finally, we have contextual communication. Now, the reason I show you Pernod -- it's only one example. Every country has a contextual alcoholic drink. In France it's Pernod. It tastes great within the borders of that country, but absolute shite if you take it anywhere else. (Laughter) Unicum in Hungary, for example. The Greeks have actually managed to produce something called Retsina, which even tastes shite when you're in Greece. (Laughter)
Na kraju, imamo kontekstualnu komunikaciju. Razlog zbog kojeg Vam pokazujem Pernod - samo jedan primjer. Svaka zemlja ima kontekstualno alkoholno piće. U Francuskoj to je Pernod. Odličnog je okusa u granicama te države. Ali potpuno je sranje ako ga odnesete negdje drugdje. (smijeh) Unicum u Mađarskoj, primjerice. Grci su uspjeli proizvesti nešto što se zove Retsina i ima usran okus čak i u Grčkoj. (smijeh)
But so much communication now is contextual that the capacity for actually nudging people, for giving them better information -- B.J. Fogg, at the University of Stanford, makes the point that actually the mobile phone is -- He's invented the phrase, "persuasive technologies." He believes the mobile phone, by being location-specific, contextual, timely and immediate, is simply the greatest persuasive technology device ever invented.
Ali toliko je danas kontekstualne komunikacije da je količina kojom se salijeću ljudi nudeći im bolju informaciju - B.J. Fogg, sa sveučilišta Stanford, dobro je to opisao da je mobilni telefon u stvari - On je izmislio pojam, "uvjeravajuća tehnologija" On vjeruje da je mobilni telefon zbog toga što je vezan uz lokaciju kontekstualan, točan i trenutan, naprosto najveća uvjeravajuća tehnologija ikada izmišljena.
Now, if we have all these tools at our disposal, we simply have to ask the question, and Thaler and Sunstein have, of how we can use these more intelligently. I'll give you one example. If you had a large red button of this kind, on the wall of your home, and every time you pressed it, it saved 50 dollars for you, put 50 dollars into your pension, you would save a lot more. The reason is that the interface fundamentally determines the behavior. Okay?
Sada, kada imamo sve te alate na rapolaganju trebamo samo postaviti pitanje i Thaler i Sunstein predlažu, kako da to koristimo inteligentinje. Evo jedan primjer. Kad bi imali veliki crveni prekidač na zidu svog doma i kad bi Vam svaki puta kada ga pritisnite uštedio 50$ stavio 50 $ na vašu mirovinsku štednju uštedjeli bi i više od toga. Razlog leži u činjenici da sučelje u suštini određuje ponašanje. U redu?
Now, marketing has done a very, very good job of creating opportunities for impulse buying. Yet we've never created the opportunity for impulse saving. If you did this, more people would save more. It's simply a question of changing the interface by which people make decisions, and the very nature of the decisions changes. Obviously, I don't want people to do this, because as an advertising man I tend to regard saving as just consumerism needlessly postponed. (Laughter) But if anybody did want to do that, that's the kind of thing we need to be thinking about, actually: fundamental opportunities to change human behavior.
Sad, marketing je napravio jako dobar posao stvaranja prilika za impulzivnu kupnju. Ipak, nikada nismo stvorili priliku za impulzivnu štednju. Kad bi to napravili, više ljudi bi štedjelo novac. Radi se samo o promjeni sučelja putem kojeg ljudi donose odluku. I samim time priroda odluke se mijenja. Ja očito, ne želim takvo ponašanje jer kao oglašivač gledam na štednju kao na nepotrebno odgođenu potrošnju. (smijeh)) Ali ako bi itko to želio postići, o tome bi trebalo razmisliti, zapravo. Osnovne mogućnosti za promjenu ljudskog ponašanja.
Now, I've got an example here from Canada. There was a young intern at Ogilvy Canada called Hunter Somerville, who was working in improv in Toronto, and got a part-time job in advertising, and was given the job of advertising Shreddies. Now this is the most perfect case of creating intangible, added value, without changing the product in the slightest. Shreddies is a strange, square, whole-grain cereal, only available in New Zealand, Canada and Britain. It's Kraft's peculiar way of rewarding loyalty to the crown. (Laughter) In working out how you could re-launch Shreddies, he came up with this.
Imam primjer iz Kanade. Imali smo mladog zaposlenika u Ogilvy Kanada koji se zvao Hunter Somerville i radio je na poboljšanjima u Torontu i nepuno radno vrijeme je radio kao oglašivač kad mu je povjeren posao oglašavanja Shreddies. Ovo je najbolji primjer stvaranja neopipljive dodane vrijednosti bez i najmanje promjene samog proizvoda. Shreddies je čudan, kvadratni keks sa sjemenkama jedino dostupan na Novom Zelandu, Kanadi i u Britaniji. Radi se o Kraftovom neobičnom načinu iskazivanja odanosti Kruni. (smijeh) Razmišljajući kako re-lansirati Shreddies, dosjetio se ovoga.
Video: (Buzzer) Man: Shreddies is supposed to be square. (Laughter)
(video) Muškarac: Shreddies moraju biti kvadratni. (smijeh)
Woman: Have any of these diamond shapes gone out? (Laughter)
Žena: Je li neki od ovih dijagonalnih oblika otišao u prodaju? (smijeh)
Voiceover: New Diamond Shreddies cereal. Same 100 percent whole-grain wheat in a delicious diamond shape. (Applause)
Glas u pozadini: Novi dijagonalni Shreddies keks. 100 postotno iste sjemenke u ukusnom dijagonalnom obliku. (pljesak)
Rory Sutherland: I'm not sure this isn't the most perfect example of intangible value creation. All it requires is photons, neurons, and a great idea to create this thing. I would say it's a work of genius. But, naturally, you can't do this kind of thing without a little bit of market research.
Rory Sutherland: Čini mi se da je ovo najbolji primjer stvaranja neopipljive vrijednosti. Sve što je potrebno su fotoni, neuroni i odlična ideja da bi se to stvorilo. Rekao bih da je ovo djelo genija. Ali naravno, ne možete takvo što napraviti bez imalo istraživanja tržišta.
Man: So, Shreddies is actually producing a new product, which is something very exciting for them. So they are introducing new Diamond Shreddies. (Laughter) So I just want to get your first impressions when you see that, when you see the Diamond Shreddies box there. (Laughter)
Muškarac: Dakle, Shreddies stvarno pravi novi proizvod, što je za njih veliko uzbuđenje. Stoga sada uvode nove, Dijagonalne Shreddies. (smijeh) Evo, samo molim vaš prvi dojam kada ovo vidite. kada vidite kutiju Dijagonalnih Shreddies. (smijeh)
Woman: Weren't they square?
Žena: Nisu li bili kvadratni?
Woman #2: I'm a little bit confused. Woman #3: They look like the squares to me.
Žena br 2: Malo sam zbunjena. Žena broj 3: Meni izgledaju kao kvadratni.
Man: They -- Yeah, it's all in the appearance. But it's kind of like flipping a six or a nine. Like a six, if you flip it over it looks like a nine. But a six is very different from a nine.
Muškarac: Oni -- Da, sve je u dojmu. Ali izgleda kao zakretanje broja šest ili devet u broj šest. Ako zakrenete izgleda kao devetka. Ali šestica je vrlo različita od devetke.
Woman # 3: Or an "M" and a "W". Man: An "M" and a "W", exactly.
Žena broj3: Ili slovo 'M' i slovo 'W'. Muškarac: Da, 'M' i 'W' točno.
Man #2: [unclear] You just looked like you turned it on its end. But when you see it like that it's more interesting looking.
Muškarac broj 2: Bolji je onaj prvi. Izgleda kao da ste zakrenuli jedan kraj. Ali ako pogledate na taj način puno je zanimljiviji izgled.
Man: Just try both of them. Take a square one there, first. (Laughter) Man: Which one did you prefer? Man #2: The first one.
Muškarac: Molim Vas da kušate oba. Uzmite kvadratni odatle prvo. (smijeh) Muškarac: Koji Vam je bolji? Muškarac broj 2: Prvi.
Man: The first one? (Laughter)
Muškarac: Prvi? (smijeh)
Rory Sutherland: Now, naturally, a debate raged. There were conservative elements in Canada, unsurprisingly, who actually resented this intrusion. So, eventually, the manufacturers actually arrived at a compromise, which was the combo pack. (Laughter) (Applause) (Laughter)
Rory Sutherland: Sad, naravno, rasprava se uskovitlala. Neki konzervativni elementi u Kanadi, što nije bilo neko iznenađenje, su odbacili takvo nametanje. Stoga, naposljetku, proizvođač je postigao kompromis u obliku kombiniranog pakiranja. (smijeh) (pljesak) (smijeh)
If you think it's funny, bear in mind there is an organization called the American Institute of Wine Economics, which actually does extensive research into perception of things, and discovers that except for among perhaps five or ten percent of the most knowledgeable people, there is no correlation between quality and enjoyment in wine, except when you tell the people how expensive it is, in which case they tend to enjoy the more expensive stuff more. So drink your wine blind in the future.
Ako mislite da je ovo smiješno, znajte da postoji organizacija koja se naziva Američki institut za vinsko gospodarstvo koje zaista široko istražuje percepciju stvari i otkriva da, izuzevši možda pet do deset posto najvećih znalaca, ne postoji veza između kvalitete i uživanja u vinu osim kad ljudima kažete koliko skupocjeno ono jest, kada obično uživaju u skupljem vinu više. Stoga ubuduće pijte vino s povezom na očima.
But this is both hysterically funny -- but I think an important philosophical point, which is, going forward, we need more of this kind of value. We need to spend more time appreciating what already exists, and less time agonizing over what else we can do.
Ali to je i ludo zabavno -- ali mislim i važno filozofsko gledište, koje, gledajući unaprijed, trebamo više takvih vrijednosti. Moramo provesti više vremena cijeneći ono što imamo, a manje u tome da se grčimo što za nečim dodatnim.
Two quotations to more or less end with. One of them is, "Poetry is when you make new things familiar and familiar things new." Which isn't a bad definition of what our job is, to help people appreciate what is unfamiliar, but also to gain a greater appreciation, and place a far higher value on those things which are already existing. There is some evidence, by the way, that things like social networking help do that. Because they help people share news. They give badge value to everyday little trivial activities. So they actually reduce the need for actually spending great money on display, and increase the kind of third-party enjoyment you can get from the smallest, simplest things in life. Which is magic.
I dvije izjave s kojima bih završio. Jedna je: "Pjesništvo je kada nove stvari činite bliskima i bliske svari novima". To nije loša definicija onoga što naš posao jest, pomažući ljudima da prihvate ono što im nije blisko, ali isto da postignemo više uvažavanja i bolje vrednovanje onih stvari koje već postoje. Postoje dokazi, uz put, da socijalno umrežavanje pomaže u postizanju toga. To je zato jer omogućuje ljudima razmjenu novosti Dodaju vrijednost brenda svakodnevnim jednostavnim postupcima. Tako, u stvari, smanjuju potrebu za trošenjem puno novaca na vidljivo povećavajući onaj dio uživanja iz treće ruke koje možete dobiti od najmanjih i njajednostavnijih stvari u životu. To je magija.
The second one is the second G.K. Chesterton quote of this session, which is, "We are perishing for want of wonder, not for want of wonders," which I think for anybody involved in technology, is perfectly true. And a final thing: When you place a value on things like health, love, sex and other things, and learn to place a material value on what you've previously discounted for being merely intangible, a thing not seen, you realize you're much, much wealthier than you ever imagined. Thank you very much indeed. (Applause)
Druga izjava je drugi G.K.Chestertonov opis ovog druženja, koje glasi:"Mi uništavamo želju za čudom, ne želju za čuđenjem" što mislim da vrijedi za svakog uključenog u tehnologiju. I na kraju: Kad uspijete shvatiti vrijednost pojmova kao što je zdravlje, ljubav, seks i druge stvari, i shvatite stvarnu vrijednost onoga što ste prije doživljavali kao nešto jedva opipljivo, jedva vidljivo, shvatiti ćete da ste puno puno bogatiji nego što ste ikada mogli zamisliti. Puno Vam hvala, zaista. (pljesak)