2 . The hit movie Notting Hill begins with a famous scene. Hugh Grant bumps into Julia Roberts and spills orange juice all over her. After the collision, Grant repeatedly says, “I’m so sorry. I’m so sorry.”

His actions in this scene are very British. If Roberts’ character were from the Britain, then she would probably apologize repeatedly as well — even if the crash was not her fault. But this doesn’t happen in the movie, as Roberts is from the US.

A report in The Telegraph once said that three quarters of British people apologize when they bump into someone in the street — regardless of whether they are responsible or not. In fact, Britons use “sorry” in many situations. For example, if they mishear someone, they say “Sorry?” The person they are talking to will also apologize by replying,“No,I am sorry!” This can go on for up to five minutes as if they were competing over who is the most sorry.

Why are Britons so sorry? Mark Tyrell, a psychology writer in the UK, thinks that their apologetic tendencies are rooted in British class system. “We say sorry because historically the new middle class in Britain had to apologize for not being the working class, but also for really being the upper class.” Another theory is that they apologize to avoid conflicts. For example, if they bump into someone, he might get angry. To avoid this, they instantly say “Sorry!”

True manners are about being considerate,and today’s constant use of apologizing shows that we are perhaps not as thoughtful as we once were.The word “sorry” has lost some of its meaning.

Do you see my point? Sorry, it might just be a British thing.

7 . These days, it’s not unusual to see middle-aged men collecting Star Wars action figures, office workers wearing Hello Kitty accessories, or celebrities like David Beckham playing with Lego bricks. It’s becoming more and more common to see adults taking an interest in toys, comic books and the activities that are traditionally associated with children. This phenomenon has given rise to a new word: kidult.

What lies behind the phenomenon? One is about adults’ nostalgia(怀旧之情) for the carefree days of childhood, and this is especially true with today’s fast-paced, stressful lifestyles. Another is about a societal change in recent decades where people are starting families later. As a result, they have more time and money to spend on themselves. Some adults could only window-shop for their dream toys when they were kids, but now they can afford that radio-controlled car or high-priced doll they have always wanted.

Businesses have been quick to exploit the kidult trend, and the number of toy stores that target adults has risen. Companies are repackaging products from past decades and also bringing out new ones for adults. Lego, for example, has brought out an architectural series featuring landmarks from around the world.

Society traditionally disapproves of adults who refuse to put aside childhood interests, viewing the refusal as a sign of social immaturity and irresponsibility. Those who agree with this view sometimes claim that kidults are suffering from the pop-psychology concept known as Peter Pan Syndrome, an anomaly(异常) that people remain emotionally at the level of teenagers. On a grander scale, these kidult opponents argue that such delayed adulthood causes couples to marry later and have fewer children. This in turn can lead to shrinking national economies, for there needs to be a generational replenishment(补充) of the workforce.

From the standpoint of kidults, though, this phenomenon is seen as nothing but harmless fun. Kidults insist that having youthful interests keeps them young, happy and creative, and their refusal to conform to society’s acceptable tastes shows independent thinking. Besides, they argue that being part of the social trend of delayed adulthood is not purely a personal choice. The real causes include expensive housing, increased educational requirements for employment and poor work opportunities.

Whether the kidult phenomenon will continue to grow or prove to be a passing trend is anyone’s guess. As the debate about it continues, remember that there is nothing wrong with being young at heart.

9 . In recent years, China has witnessed the growth of luxury (奢侈品) brands. In this market, Chinese consumers are now the largest spenders. It’s clear that a new generation of young, materialistic people is increasingly relying on luxury brands to improve its self-image. I am a fashionist too, at least in spirit — I love to look at clothes and shoes. But I don’t understand why people spend lots of money on designer labels. When a young woman buys a handbag that costs two months of her salary, that’s a scary thing.

What’s interesting is that scientists have found that having luxury things doesn’t lead to happiness. Study after study has shown that although we want material things, when we get them we don’t suddenly become “happy” people. In fact, a series of studies by Leaf Van Boven at the University of Colorado, US, has shown that individuals who spend money on travel and similar experiences get more pleasure than those who invest it in material things. That’s because experiences are more easily combined with a person’s identity. If I travel to Yunnan, that adventure affects how I think in the future. My memories become a part of me.

Moreover, as Van Boven has observed, young people who pursue happiness through “things” are liked less by their peers. People prefer those who pursue happiness through experiences.

It’s natural to want to express yourself through your appearance. So my advice is: create a look that isn’t tied to a designer label. Convey your own message. Take some lessons from the late Apple co-founder Steve Jobs. He was always in Levis jeans and a black turtleneck. Mark Zuckerberg, founder of Facebook, routinely appears in hoodies and sneakers. These people, successful people, have style. You don’t have to break the bank to send a message about who you are. Take a trip. Go out into the world. Then come back and confidently create your own signature look.

10 . One of the most curious features of the modern world is the manner in which design has been widely transformed into something meaningless. But I want to argue design should be the crucial block on which the human environment is shaped and constructed for the betterment and delight of all.

Not surprisingly, in the absence of widespread agreement about its significance and value, much confusion surrounds design practice. In some subject areas, authors can assume common ground with readers. Other subject areas can be so difficult that no such mutual understanding exists.

Design sits uncomfortably between these two extremes. As a word it is common enough, but it is full of disharmony, has innumerable manifestations (表现), and lacks boundaries that give clarity and definition. As a practice, design generates vast quantities of material, much of it ephemeral, only a small proportion of which has sustained quality.

So how can design be understood in a meaningful sense? Design is one of the basic characteristics of what it is to be human, and an essential determinant of the quality of human life. If things are a necessary part of our existence, why are they often done so badly? There is no simple answer. Cost factors are sometimes advanced, but the remove between doing something well or badly can be exceedingly small, and cost factors can in fact be reduced by appropriate design inputs.

This book is based on a belief that design matters profoundly to us all in innumerable ways and represents an area of huge, underutilized potential in life. It sets out to explore some reasons why this is so and to suggest some possibilities of change. The intention is to extend the range of what is understood by the term, and examine the depth of design practice as it affects everyday life in a diversity of cultures.