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 put govorim na TEDu. Kao oglašivač ustvari govorim na TED Evil (zlo), što je TEDova tajna sestrinska organizacija - ona koja plaća sve račune. Održava se svake dve godine u Burmi. A naročito se sećam vrlo dobrog govora Kim Džong Ila o tome kako ponovo navići tinejdžere na pušenje. (smeh)
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.
Ali, zapravo, sinulo mi je nakon mnogo godina u poslu, da ono što stvaramo reklamiranjem, ta nematerijalna vrednost - možete je zvati spoznajna vrednost vrednost brenda, lična vrednost, nematerijalna vrednost neke vrste - dobija prilično loš glas. Ako razmislite o tome, ukoliko želite da živite u svetu budućnosti sa manje materijalnih dobara, imate dva izbora. Možete ili živeti u siromašnijem svetu, što ljudi generalno ne vole. Ili možete živeti u svetu gde nematerijalna vrednost predstavlja veći deo ukupne vrednosti, upravo je nematerijalna vrednost, na mnogo načina, odlična zamena za rad ili ograničena sredstva u stvaranju stvari.
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?
Evo jednog primera. Ovo je voz koji ide od Londona do Pariza. Gomili inženjera je pre 15 godina postavljeno pitanje, "Kako možemo poboljšati put do Pariza?" I predstavili su vrlo dobro inženjersko rešenje, a to je da se potroši 6 milijardi funti na izradu potpuno novih šina od Londona do obale, čime su za 40 minuta skratili troiposatno putovanje. Zovite me izbirljivim. Ja sam samo oglašivač... ... ali čini mi se da je to pomalo nemaštovit način poboljšanja putovanja vozom, samo ga skraćujući. E sad, kakvu hedonističku vrednost dobijamo trošenjem šest milijardi funti na vozne šine?
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 predloga kao oglašivača. Treba da uposlite sve svetske najbolje muške i ženske super modele, platite im da hodaju duž voza, deleći besplatan "Chateau Petrus" (vrsta vina) tokom čitavog putovanja. (smeh) (aplauz) Ostalo bi vam još tri milijarde funti, a ljudi bi tražili da vozovi idu sporije. (smeh)
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 navinog oglašivača. I ovo pokazuje da su inženjeri, medicinari, naučnici, opsednuti rešavanjem realnih problema, a zapravo je većina problema, kada dosegnete određeni nivo blagostanja u društvu, većinu problema čine ustvari problemi percepcije. Postaviću vam još jedno pitanje. Šta je, zaboga, loše u placebu? Meni to izgleda fantastično. Jevtini su za razvoj. Odlično rade. Nemaju neželjenih dejstava, ili ako imaju, ona su izmišljena, tako da slobodno možete da ih ignorišete. (smeh)
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)
Diskutovao sam o tome. I otišao sam na blog Tajlera Kovena "Marginal Revolution". Ne znam da li vam je poznato, Neko je predložio da ovaj koncept proširimo i stvorimo placebo edukaciju. Poenta je da obrazovanje ne funkcioniše tako što vas uči nečemu. Ono funkcioniše stvarajući utisak da ste imali dobro obrazovanje, što vam daje nenormalnan nivo neutemeljenog samopouzdanja, što vas kasnije čini izuzetno uspešnim u životu. Dobrodošli u Oksford, dame i gospodo. (smeh) (aplauz)
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.
Ali, zapravo, suština placebo edukacije je zanimljiva. Koliko životnih problema može biti rešeno poigravanjem percepcijom, umesto dosadnim, napornim i teškim poslom stvarne promene realnosti? Evo odličnog primera iz istorije. Čuo sam da se to pripisuje raznim kraljevima, ali kroz kratko istraživanje istorije, čini se da je u pitanju Fridrih Veliki. Fridrih Veliki pruski je bio izuzetno dosledan u nameri da Nemci prihvate krompir i da počnu da ga jedu. Jer je shvatio da ukoliko imate dva izvora ugljenih hidrata, žitarice i krompir, cena hleba će se manje menjati. I rizik od gladi je mnogo manji, jer zapravo imate dve vrste useva na koje se oslanjate, ne samo jednu.
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 je: krompir, ako razmislite o tome, izgleda prilično odvratno. Takođe, Prusi su u 18 veku jeli vrlo malo povrća - otprilike koliko i današnji Škoti. (smeh) Dakle, pokušao je to da im nametne. Pruski seljaci su mu rekli, "Ne možemo čak ni pse da nateramo da jedu tu prokletinju. Potpuno su odvratni i ničemu ne služe." Postoje i zapisi o pogubljenju ljudi koji su odbili da uzgajaju krompir.
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.
I zato je probao plan B. Iskoristio je markentinški trik i proglasio krompir kraljevskim povrćem. I niko sem kraljevske porodice nije mogao da ga konzumira. I zasadio ga je u kraljevske leje za krompir, sa stražarima koji su imali naređenje da ga danonoćno čuvaju, ali sa tajnim naređenjem da ga ne čuvaju previše dobro. (smeh) Seljaci 18. veka znaju da postoji jedno utvrđeno životno pravilo, a to je da ako je nešto vredno čuvanja, onda je vredno i krađe. Ubrzo je došlo do masivne tajne operacije uzgajanja krompira širom Nemačke. On je uspešno rebrendirao krompir. To je bilo apsoultno remek - delo.
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 i gospodin iz Turske mi je prišao i rekao, "Veoma, veoma dobar prodavac, Fridrih Veliki. Ali ni blizu Ataturku." Ataturk, slično kao Nikola Sarkozi, je bio uporan u zabranjivanju nošenja feredže, u Turskoj, da bi je modernizovao. Dosadne osobe bi prosto zabranile nošenje feredže. Ali to bi završilo mnogobrojnim povratnim udarcima i neverovatno velikim otporima. Ataturk je bio lateralni mislilac. Naredio je prostitutkama da nose feredžu. (smeh) (aplauz)
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 u potpunosti potvrditi. Ali nije ni važno. I usput, momci, evo vam rešenja za zaštitu životne sredine: Svi osuđeni zlostavljači dece moraju da voze Porše "Kajen". (smeh) Ono što je Ataturk zapravo shvatio, su dve vrlo značajne stvari. A to je da su zapravo, pod jedan, sve vrednosti relativne. I sve vrednosti su percipirane vrednosti.
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 one od vas koji ne govore španski, "jugo de naranja" - je zapravo reč za sok od narandže. Jer nije dolar u pitanju, već pezos u Buenos Ajresu. Vrlo domišljati ulični prodavci u Buenos Ajresu odlučili su da primene diskriminaciju cena na štetu svih prolazećih američkih turista. I kao oglašivač, divim se tome.
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 pre svega, ovo pokazuje da su sve vrednosti subjektivne. Sledeća stvar se odnosi na to da je uveravanje često bolje od nametanja. Ovi smešni znakovi vam pokazuju kojom brzinom se krećete, neki od novih, dole desno, prikazuju vam nasmejano ili tužno lice, da bi podstakli vaše emocije. Ono što je zanimljivo kod ovih znakova je da oni koštaju oko 10 posto troškova održavanja uobičajenih kamera za brzinu. Ali sprečavaju duplo više nesreća. Neobična stvar koja zapanjuje konvencionalne, klasično obrazovane ekonomiste, je to da čudno malo nasmejano lice izaziva bolji efekat promene vašeg ponašanja nego pretnja kaznom 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 povezan sa bihejvioralnom ekonomijom: u Italiji, kazneni bodovi idu unazad. Počnete sa 12 i oni ih oduzimaju. Zaključili su da odbojnost gubitka ima jači uticaj na ljudsko ponašanje. U Britaniji imamo tendenciju da osećamo, "Vau! Dobio sam još tri!" U Italiji nije tako.
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 fantastičan slučaj stvaranja nematerijalne vrednosti u svrhu nadomeštanja stvarne ili materijalne vrednosti, koja je, zapamtite, na kraju, ono oko čega pokret za zaštitu životne sredine treba da se dešava. Ovo je, opet, primer iz Pruske iz, mislim 1812., 1813. Bogati Prusi su, kako bi pomogli u ratu protiv Francuza, bili ohrabrivani da predaju sav svoj nakit. Zamenili bi im to kopijama pravljenim od livenog gvožđa. Evo jednog primera, "Zlato dadoh za željezo, 1813." Zanimljiva stvar je da nakon 50 godina, najcenjeniji nakit koji ste mogli da nosite u Pruskoj nije bio izrađen od zlata ili dijamanata. Bio je od izlivenog gvožđa. Jer su zapravo zanemarili pravu vrednost posedovanja zlatnog nakita. Ono što su zapravo imali jeste simbolična vrednost, brend vrednost. Govorilo je da je vaša porodica podnela veliku žrtvu 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.
Dakle, savremeni ekvivalent ovome, bi naravno bilo ovo. (smeh) Ali, zapravo, postoji tu nešto, poput Veblen dobara, gde vrednost stvari zavisi od cene i retkosti robe - postoje i suprotne stvari, gde vrednost zavisi u činjenici da su one sveprisutne, jednostavne i minimalističke.
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 razmislite o tome, Šakerizam je bio proto - ekološki pokret. Adam Smit govori o Americi 18. veka gde je zabrana pokazivanja bogatstva bila toliko jaka, da je skoro pa predstavljala blokadu ekonomije u Novoj Engleskoj, jer čak ni bogati farmeri nisu mogli da pronađu bilo šta na šta bi potrošili novac, bez izazivanja nelagode kod svojih suseda. U potpunosti je moguće stvoriti ovakav socijalni pritisak koji vodi ka izjednačavanju 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.
Ono što je takođe zanimljivo, ukoliko pogledate proizvode koji sadrže veliki deo onoga što zovemo vrednost poruke, veliki deo nematerijalne vrednosti, naspram unutrašnje vrednosti: Vrlo često su one izjednačene. U terminima odeće, teksas je možda savršeni primer nečega gde se vrednost materijala menja vrednošću simbola. "Koka Kola". Neki od vas su možda levičari i možda ne vole kompaniju "Koka Kola". Ali vredi se setiti Andi Vorholove priče o "Koka Koli". On je rekao, "Ono što stvarno volim kod "Koka Kole" je činjenica da predsednik Amerike ne može da dobije bolju "Koka Kolu" od skitnice na ćošku ulice." E sada, kada razmislite o tome, uzimamo to zdravo za gotovo - ali to je zapravo zapanjujuće dostignuće. Stvoriti nešto što je toliko demokratsko.
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.
Dakle, moramo malo okrenuti naš pogled na stvari. Postoji osnovni pogled koji kaže da stvarna vrednost uključuje proces pravljenja, uključuje rad. Uključuje upravljanje. Uključuje ograničeni sirovinski materijal. I onda to što mi dodajemo na neki način predstavlja laž. To je lažna verzija. I postoji razlog za dvoumljenje i nesigurnost u vezi sa tim. Jer polako prelazi u propagandu. Bilo kako bilo, ono što imamo sada je mnogo raznovrsniji medijski ekosistem u kojem se stvaraju ove vrste vrednosti. I to je pravednije.
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)
Dok sam odrastao, ovo je bilo medijsko okruženje u mom detinjstvu kada bi se prevelo na hranu. Imali smo monopolističke dobavljače. Sa leve strane, imate Ruperta Murdoka, ili BBC. (smeh) A sa vaše desne strane je zavisna publika koja je patetično zahvalna za sve što joj dajete. (smeh)
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, korisnik je zapravo uključen. U digitalnom svetu to nazivamo, "sadržaj koji stvaraju korisnici". Iako se to u svetu hrane zove poljoprivredom. (smeh) To se zapravo zove re-inženjering, gde uzimate sadržaj koji je neko drugi stvorio i uradite nešto novo sa njim. U svetu hrane to zovemo kuvanje. Ovo je 2.0 hrana, što predstavlja hranu proizvedenu u svrhu deljenja sa drugim ljudima. Ovo je pokretna hrana. Britanci su veoma dobri u tome. Riba i pomfrit u novinama, "Korniš Pasti" (pecivo), pita, sendvič. Izmislili smo puno toga. Generalno nismo dobri kada je hrana u pitanju. Italijani prave odličnu hranu, ali generalno nije baš pokretna. (smeh)
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)
Naučio sam ovo tek pre neki dan. Grof Sendvič nije izmislio sendvič. On je izmislio tost. Ali bi Grof Tost bilo vrlo smešno ime. (smeh)
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)
Konačno, imamo i kontekstualnu komunikaciju. E sada, razlog zbog kojeg vam pokazujem "Pernod" - samo je jedan primer. Svaka zemlja ima kontekstualno alkoholno piće. U Francuskoj je to "Pernod". Ima odličan ukus u toj zemlji. Ali je potpuno sranje, ako ga pijete negde drugde. (smeh) "Unikum" u Mađarskoj, na primer. Grci su uspeli da proizvedu nešto što su nazvali "Retsina", koja čak i u Grčkoj ima sranje ukus. (smeh)
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 komunikacije je sada kontekstualno da je količina kojom se ljudi saleću, nudeći sve bolju informaciju - BJ Fog, na Univerzitetu Stenford, ukazuje na suštinu da je mobilni telefon zapravo - Izmislio je tu frazu, "ubedljiva tehnologija". On veruje da je mobilni telefon, time što je definisan lokacijom, kontekstualan, uvremenjen i neposredan, jednostavno najbolji ubedljivi tehnološki uređaj ikada izumljen.
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 raspolaganju, jednostavno moramo da postavimo pitanje, a Taler i Sanstin jesu, kako da ih još pametnije iskoristimo. Daću vam jedan primer. Ako biste imali ogromno crveno dugme poput ovog, na zidu vaše kuće, i svaki put kada ga pritisnete, sačuvalo bi vam 50 dolara, ostavilo bi 50 dolara za vašu penziju, uštedeli biste mnogo više. Razlog leži u tome da je međuveza suštinski određuje ponašanje. Okej?
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.
E sada, marketing je odradio odličan posao stvarajući prilike za impulsivnu kupovinu. Ali sa druge strane, nikada nismo stvorili priliku za impulsivnu štednju. Kada bi to napravili, više ljudi bi štedelo. To je jednostavno pitanje promene međuprostora na osnovu kojeg ljudi donose odluke. I samim tim priroda odluka se menja. Očigledno ne želim da ljudi to rade, jer kao oglašivač gledam na štednju kao na nepotrebno odloženu potrošnju. (smeh) Ali ako neko želi da to učini, o tome bi zapravo trebalo razmisliti: osnovne mogućnosti za promenu 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 ovde primer iz Kanade. Postojao je mladi radnik u Ogivli Kanada po imenu Hanter Somervil, i radio je na poboljšanjima u Torontu, i radio pola radnog vremena kao oglašivač, kad mu je ponuđen posao da reklamira "Šredis". Ovo je najsavršeniji primer stvaranja nematerijalne dodate vrednosti, bez najmanje promene proizvoda. "Šredis" su neobične, četvrtaste žitarice od celog zrna, jedino dostupne na Novom Zelandu, Kanadi i Britaniji. Radi se o "Kraftovom" neobičnom načinu iskazivanja odanosti kruni. (smeh) Razmišljajući o tome kako re-lansirati "Šredis", došao je do sledećeg.
Video: (Buzzer) Man: Shreddies is supposed to be square. (Laughter)
Video: (zvonce) Čovek: "Šredis" bi trebalo biti četvrtast. (smeh)
Woman: Have any of these diamond shapes gone out? (Laughter)
Žena: Da li su neki od ovih dijamantnih oblika otišli u prodaju? (smeh)
Voiceover: New Diamond Shreddies cereal. Same 100 percent whole-grain wheat in a delicious diamond shape. (Applause)
Glas: Nove "Šredis" žitarice u obliku dijamanta. 100 posto iste semenke u ukusnom obliku dijamanta. (aplauz)
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.
Rori Saterlend: Čini mi se da je ovo najbolji primer stvaranja nematerijalne vrednosti. Sve što zahteva su fotoni, neuroni i odlična ideja da bi se to stvorilo. Rekao bih da je to delo genija. Ali, naravno, ne možete da uradite ovakvu stvar bez malo marketinškog istraživanja.
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)
Čovek: Dakle, "Šredis" ustvari pravi novi proizvod, što je vrlo uzbudljivo za njih. I tako su predstavili novi "Dijamantski Šredis". (smeh) Dakle, samo želim da vidim vaš prvi utisak kada vidite ovo, kada vidite kutiju "Dijamantskih Šredisa". (smeh)
Woman: Weren't they square?
Žena: Zar nisu bili kvadratasti?
Woman #2: I'm a little bit confused. Woman #3: They look like the squares to me.
Žena broj 2: Malo sam zbunjena. Žena 3: Meni izgledaju kao kvadrati.
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.
Čovek: Da, sve je u pojavi. Ali izgleda kao zakretanje broja šest ili devet u šest. Ako ga okrenete izgleda kao devet. Ali šest se veoma razlikuje od devet.
Woman # 3: Or an "M" and a "W". Man: An "M" and a "W", exactly.
Žena 3: Ili kao M i W. Čovek: I M i W, tačno tako.
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.
Čovek 2: [nejasno] Izgleda kao da si ga okrenuo na kraj. Ali ako ga gledaš na taj način mnogo je zanimljiviji.
Man: Just try both of them. Take a square one there, first. (Laughter) Man: Which one did you prefer? Man #2: The first one.
Čovek: Probajte oba. Uzmite kvadrat prvo. (smeh) Čovek: Koji vam se više sviđa? Čovek 2: Prvi.
Man: The first one? (Laughter)
Čovek: Prvi? (smeh)
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)
Rori Saterlend: I sada se naravno razvila debata. Neki konzervativni elemetni u Kanadi, što nije iznenadilo, su odbacili ovo nametanje. I na kraju su proizvođači došli do kompromisa, stavrajući kombinovano pakovanje. (smeh) (aplauz) (smeh)
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 to smešno, imajte na umu da postoji organizacija koja se zove Američki institut za ekonomiju vina, koja sprovodi opsežna istraživanja percepcije stvari, i otkriva da, osim kod možda pet do deset posto najviše obrazovanih ljudi, ne postoji povezanost između kvaliteta i uživanja u vinu, osim kada kažete ljudima koliko je skupo, u kom slučaju imaju tendenciju da uživaju više u skupljim vinima. Dakle, pijte svoje vino zatvorenih očiju ubuduće.
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 ovo je i histerčino smešno - ali i važno filozofsko gledište, a to je, gledajući unapred, potrebno nam je više ovih vrsta vrednosti. Moramo da provedemo više vremena ceneći ono što već postoji, a manje vremena u agoniji oko toga šta još možemo učiniti.
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 dva citata sa kojima bih završio. Jedan od njih je, "Poezija je kada nove stvari činite poznatima, a poznate novima." To uopšte nije loša definicija našeg posla, pomaganje drugima da cene ono što je nepoznato, ali isto sticanje veće zahvalnosti i davanje veće vrednosti stvarima koje već postoje. Postoje dokazi da socijalne mreže pomažu u tome. Jer pomažu da ljudi šire vesti. One daju simboličnu vrednost svakodnevnim trivijalnim aktivnostima. I one zapravo smanjuju potrebu za trošenjem novca na oglašavanje, i povećavaju naknadno zadovoljstvo koje dobijate čineći najmanje, najjednostavnije stvari u životu. A 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)
Drugi citat je drugi po redu citat G.K. Čestertona, u ovoj sesiji, a to je "Umiremo od želje za čuđenjem, a ne od želje za čudima," što smatram da važi za svakoga ko je uključen u tehnologiju. I poslednja stvar: Kada shvatite vrednost stvari poput zdravlja, ljubavi, seksa i drugih stvari, i shvatite pravu vrednost onoga što ste ranije doživljavali kao nešto jedva opipljivo, jedva vidljivo, shvatićete da ste mnogo bogatiji nego što ste i mogli zamisliti. Zaista vam mnogo hvala. (aplauz)