Deepfakes will influence the 2020 election—and our economy, and our prison system(Quartz) — “The problem doesn’t stop at the elections, however. Deepfakes can alter the very fabric of our economic and legal systems. Recently, we saw a deepfake video of Facebook CEO Mark Zuckerberg bragging about abusing data collected from users circulated on the internet. The creators of this video said it was produced to demonstrate the power of manipulation and had no malicious intent—yet it revealed how deceptively realistic deepfakes can be.”
The Slackification of the American Home(The Atlantic) — “Despite these tools’ utility in home life, it’s work where most people first become comfortable with them. ‘The membrane that divides work and family life is more porous than it’s ever been before,’ says Bruce Feiler, a dad and the author of The Secrets of Happy Families. ‘So it makes total sense that these systems built for team building, problem solving, productivity, and communication that were invented in the workplace are migrating to the family space’.”
You probably don’t know what your coworkers think of you. Here’s how to change that(Fast Company) — “[T]he higher you rise in an organization, the less likely you are to get an accurate picture of how other people view you. Most people want to be viewed favorably by others in a position of power. Once you move up to a supervisory role (or even higher), it is difficult to get people to give you a straight answer about their concerns.”
Sharing, Generosity and Gratitude(Cable Green, Creative Commons) — “David is home recovering and growing his liver back to full size. I will be at the Mayo Clinic through the end of July. After the Mayo surgeons skillfully transplanted ⅔ of David’s liver into me, he and I laughed about organ remixes, if he should receive attribution, and wished we’d have asked for a CC tattoo on my new liver.”
Flexibility as a key benefit of open(The Ed Techie) — “As I chatted to Dames and Lords and fiddled with my tie, I reflected on that what is needed for many of these future employment scenarios is flexibility. This comes in various forms, and people often talk about personalisation but it is more about institutional and opportunity flexibility that is important.”
Abolish Eton: Labour groups aim to strip elite schools of privileges(The Guardian) — “Private schools are anachronistic engines of privilege that simply have no place in the 21st century,” said Lewis. “We cannot claim to have an education system that is socially just when children in private schools continue to have 300% more spent on their education than children in state schools.”
I Can’t Stop Winning!(Pinboard blog) – “A one-person business is an exercise in long-term anxiety management, so I would say if you are already an anxious person, go ahead and start a business. You’re not going to feel any worse. You’ve already got the main skill set of staying up and worrying, so you might as well make some money.”
I couldn’t help but notice these things this week:
Don’t ask forgiveness, radiate intent(Elizabeth Ayer) — “I certainly don’t need a reputation as being underhanded or an organizational problem. Especially as a repeat behavior, signalling builds me a track record of openness and predictability, even as I take risks or push boundaries.”
When will we have flying cars? Maybe sooner than you think.(MIT Technology Review) — “An automated air traffic management system in constant communication with every flying car could route them to prevent collisions, with human operators on the ground ready to take over by remote control in an emergency. Still, existing laws and public fears mean there’ll probably have to be pilots at least for a while, even if only as a backup to an autonomous system.”
For Smart Animals, Octopuses Are Very Weird(The Atlantic) — “Unencumbered by a shell, cephalopods became flexible in both body and mind… They could move faster, expand into new habitats, insinuate their arms into crevices in search of prey.”
Cannabidiol in Anxiety and Sleep: A Large Case Series.(PubMed) — “The final sample consisted of 72 adults presenting with primary concerns of anxiety (n = 47) or poor sleep (n = 25). Anxiety scores decreased within the first month in 57 patients (79.2%) and remained decreased during the study duration. Sleep scores improved within the first month in 48 patients (66.7%) but fluctuated over time. In this chart review, CBD was well tolerated in all but 3 patients.”
22 Lessons I’m Still Learning at 82(Coach George Raveling) — “We must always fill ourselves with more questions than answers. You should never retire your mind. After you retire mentally, then you are just taking up residence in society. I do not ever just want to be a resident of society. I want to be a contributor to our communities.”
Choose Boring Technology(Dan McKinley) — “The nice thing about boringness (so constrained) is that the capabilities of these things are well understood. But more importantly, their failure modes are well understood.”
What makes a good excuse? A Cambridge philosopher may have the answer(University of Cambridge) — “Intentions are plans for action. To say that your intention was morally adequate is to say that your plan for action was morally sound. So when you make an excuse, you plead that your plan for action was morally fine – it’s just that something went awry in putting it into practice.”
Your Focus Is Priceless. Stop Giving It Away.(Forge) — “To virtually everyone who isn’t you, your focus is a commodity. It is being amassed, collected, repackaged and sold en masse. This makes your attention extremely valuable in aggregate. Collectively, audiences are worth a whole lot. But individually, your attention and my attention don’t mean anything to the eyeball aggregators. It’s a drop in their growing ocean. It’s essentially nothing.”
Angela Carter with the story of my life there. I can’t help but be skeptical about ‘Libra‘, Facebook’s new crytocurrency project. I’m skeptical about almost all cryptocurrencies, to be honest.
The website is marketing. It’s all about ’empowering’ the ‘unbanked’ worldwide. However, let’s dive into the white paper:
Members of the Libra Association will consist of geographically distributed and diverse businesses, nonprofit and multilateral organizations, and academic institutions. The initial group of organizations that will work together on finalizing the association’s charter and become “Founding Members” upon its completion are, by industry:
Payments: Mastercard, PayPal, PayU (Naspers’ fintech arm), Stripe, Visa
Technology and marketplaces: Booking Holdings, eBay, Facebook/Calibra, Farfetch, Lyft, MercadoPago, Spotify AB, Uber Technologies, Inc.
Nonprofit and multilateral organizations, and academic institutions: Creative Destruction Lab, Kiva,Mercy Corps, Women’s World Banking
We hope to have approximately 100 members of the Libra Association by the target launch in the first half of 2020.
So, all the usual suspects. How will Facebook ensure that we don’t see the crazy price volatility we’ve seen with other cryptocurrencies?
Libra is designed to be a stable digital cryptocurrency that will be fully backed by a reserve of real assets — the Libra Reserve — and supported by a competitive network of exchanges buying and selling Libra. That means anyone with Libra has a high degree of assurance they can convert their digital currency into local fiat currency based on an exchange rate, just like exchanging one currency for another when traveling. This approach is similar to how other currencies were introduced in the past: to help instill trust in a new currency and gain widespread adoption during its infancy, it was guaranteed that a country’s notes could be traded in for real assets, such as gold. Instead of backing Libra with gold, though, it will be backed by a collection of low-volatility assets, such as bank deposits and short-term government securities in currencies from stable and reputable central banks.
So it sounds like all of the value is being extracted by founding members. Now let’s move onto the technology. Any surprises there? Nope.
Blockchains are described as either permissioned or permissionless in relation to the ability to participate as a validator node. In a “permissioned blockchain,” access is granted to run a validator node. In a “permissionless blockchain,” anyone who meets the technical requirements can run a validator node. In that sense, Libra will start as a permissioned blockchain.
This is as conservative as they come, which is exactly what your strategy would be if you’re trying to transfer the entire monetary system to one that you control. People often joke about Facebook as ‘social infrastructure’, but this is a level beyond. This is Facebook as financial infrastructure.
Given both current and potential future regulatory oversight, Facebook are very careful to distance themselves from Libra. In fact, the website proudly states that, “The Libra Association is an independent, not-for-profit membership organization, headquartered in Geneva, Switzerland.”
To be fair,Josh Constine, writing for TechCrunch, notes that Facebook only gets one vote as a founding member of the Libra Association. It does actually look like they’re in it for the long-haul:
In cryptocurrencies, Facebook saw both a threat and an opportunity. They held the promise of disrupting how things are bought and sold by eliminating transaction fees common with credit cards. That comes dangerously close to Facebook’s ad business that influences what is bought and sold. If a competitor like Google or an upstart built a popular coin and could monitor the transactions, they’d learn what people buy and could muscle in on the billions spent on Facebook marketing. Meanwhile, the 1.7 billion people who lack a bank account might choose whoever offers them a financial services alternative as their online identity provider too. That’s another thing Facebook wants to be.
Whereas before there’s always been social pressure to have a Facebook account, now there could be pressures that span identity and economic necessities, too.
Some good commentary on the hurdles ahead comes from Kari Paul for The Guardian, who writes:
The company claims it will not attempt to bypass existing regulation but instead “innovate” on regulatory fronts. Libra will use the same verification and anti-fraud processes that banks and credit cards use and will implement automated systems to detect fraud, Facebook said in its launch. It also promised to give refunds to any users who are hacked or have Libra stolen from their digital wallets.
Would this be the same kind of ‘innovation’ that Uber uses to muscle its way into cities without a license? Or to muscle its way into cities without a license? Perhaps it’s the shady business practices beloved of PayPal? Both companies are founding members, after all!
Right now, developers can get access to a ‘test network’ for Libra. The system itself won’t be running until the end of 2020, so there’s a lot speculation. Here’s some sources I found useful, but you’ll need to make up your own mind. Is this a good thing?
The real risk of Facebook’s Libra coin is crooked developers(TechCrunch) — “A shady developer could build a wallet that just cleans out a user’s account or funnels their coins to the wrong recipient, mines their purchase history for marketing data or uses them to launder money. Digital risks become a lot less abstract when real-world assets are at stake.”
Baltasar Gracián was a 17th-century Spanish Jesuit who put together a book of aphorisms usually translated The Pocket Oracle and Art of Prudence or simply The Art of Worldly Wisdom. It’s one of a few books that have had a very large effect on my life. Today’s quotation-as-title comes from him.
The historian in me wonders about why we seem to live in such crazy times. My simple answer is ‘the internet’, but I want to dig into a bit using an essay from Scott Alexander:
[T]oday we have an almost unprecedented situation.
We have a lot of people… boasting of being able to tolerate everyone from every outgroup they can imagine, loving the outgroup, writing long paeans to how great the outgroup is, staying up at night fretting that somebody else might not like the outgroup enough.
This is really surprising. It’s a total reversal of everything we know about human psychology up to this point. No one did any genetic engineering. No one passed out weird glowing pills in the public schools. And yet suddenly we get an entire group of people who conspicuously promote and defend their outgroups, the outer the better.
What is going on here?
It’s long, and towards the end, Alexander realises that he’s perhaps guilty of the very thing he’s pointing out. Nevertheless, his definition of an ‘outgroup’ is useful:
So what makes an outgroup? Proximity plus small differences. If you want to know who someone in former Yugoslavia hates, don’t look at the Indonesians or the Zulus or the Tibetans or anyone else distant and exotic. Find the Yugoslavian ethnicity that lives closely intermingled with them and is most conspicuously similar to them, and chances are you’ll find the one who they have eight hundred years of seething hatred toward.
Over the last three years in the UK, we’ve done a spectacular job of adding a hatred of the opposing side in the Brexit debate to our national underlying sense of xenophobia . What’s necessary next is to bring everyone together and, whether we end up leaving the EU or not, forging a new narrative.
As Bryan Caplan points out, such efforts at cohesion need to be approached obliquely. He uses the example of American politics, but it applies equally elsewhere, including the UK:
Suppose you live in a deeply divided society: 60% of people strongly identify with Group A, and the other 40% strongly identify with Group B. While you plainly belong to Group A, you’re convinced this division is bad: It would be much better if everyone felt like they belonged to Group AB. You seek a cohesive society, where everyone feels like they’re on the same team.
What’s the best way to bring this cohesion about? Your all-too-human impulse is to loudly preach the value of cohesion. But on reflection, this is probably counter-productive. When members of Group B hear you, they’re going to take “cohesion” as a euphemism for “abandon your identity, and submit to the dominance of Group A.” None too enticing. And when members of Group A notice Group B’s recalcitrance, they’re probably going to think, “We offer Group B the olive branch of cohesion, and they spit in our faces. Typical.” Instead of forging As and Bs into one people, preaching cohesion tears them further apart.
So, what can we do? Caplan suggests that members of one side should go out of their way to be overwhelmingly positive and friendly to the other side:
The first rule of promoting cohesion is: Don’t talk about cohesion. The second rule of promoting cohesion is: Don’t talk about cohesion. If you really want to build a harmonious, unified society, take one for the team. Discard your anger, swallow your pride, and show out-groups unilateral respect and friendship. End of story.
It reminds me of the Christian advice to “turn the other cheek” which must have melted the brains of those listening to Jesus who were used to the Old Testament approach:
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well.
Matthew 5:38-40 (ESV)
Over the last 20 years, as the internet has played an ever-increasing role in our daily lives, we’ve seen a real ramping-up of the feminist movement, gay marriage becoming the norm in civilised western democracies, and movements like #BlackLivesMatter reminding us of just how racist our societies are.
In addition, despite the term being coined as long ago as 1989, we’ve seen a rise in awareness around intersectionality. It’s not exactly a radical notion to say that us being more connected leads to more awareness of ‘outgroups’. What is interesting is the way that we choose to deal with that.
Let’s have a quick look at the demographics from the Brexit vote three years ago:
Remain voters were, on the whole, younger, better educated, and more well-off than Leave voters. They were also slightly more likely to be born outside the UK. I haven’t done the research, but I just have a feeling that the generational differences here are to do with relative exposure to outgroups.
What’s more interesting than the result of the referendum itself, of course, is the reaction since then, with both ‘Leavers’ and ‘Remainers’ digging in to their entrenched positions. Now we’ve created new outgroups, we can join together in welcoming in the old outgroups. Hence LGBT+ pride rainbows in shops and everywhere else.
As I explained five years ago, one of the problems is that we’re not collectively aware enough of the role money plays in our democratic processes and information landscapes:
The problem with social networks as news platforms is that they are not neutral spaces. Perhaps the easiest way to get quickly to the nub of the issue is to ask how they are funded. The answer is clear and unequivocal: through advertising. The two biggest social networks, Twitter and Facebook (which also owns Instagram and WhatsApp), are effectively “services with shareholders.” Your interactions with other people, with media, and with adverts, are what provide shareholder value. Lest we forget, CEOs of publicly-listed companies have a legal obligation to provide shareholder value. In an advertising-fueled online world this means continually increasing the number of eyeballs looking at (and fingers clicking on) content.
Sadly, in the west we invested in Computing to the detriment of critical digital literacies at exactly the wrong moment. That investment should have come on top of a real push to help everyone in society realise the importance of questioning and reflecting on their information environment.
Much as some people might like to, we can’t put the internet back in a box. It’s connected us all, for better and for worse, in ways that only a few would have foreseen. It’s changing the way we interact with one another, the way we buy things, and the way we think about education, work, and human flourishing.
All these connections might mean that style of representative democracy we’re currently used to might need tweaking. As Jamie Bartlett points out in The People vs Tech, “these are spiritual as well as technical questions”.
Space for More Spaces(CogDogBlog) — “I still hold on to the idea that those old archaic, pre-social media constructs, a personal blog, is the main place, the home, to operate from.”
Clay Shirky on Mega-Universities and Scale(Phil on EdTech) — “What the mega-university story gets right is that online education is transforming higher education. What it gets wrong is the belief that transformation must end with consolidation around a few large-scale institutions”
So said Seneca, in a quotation I found via the consistently-excellent New Philosopher magazine. In my experience, ‘wealth’ is a relative concept. I’ve met people who are, to my mind, fabulously well-off, but don’t feel it because their peers are wealthier. Likewise, I’ve met people who aren’t materially well-off, but don’t realise they’re poor because their friends and colleagues are too.
Let’s talk about inequality. Cory Doctorow, writing for BoingBoing, points to an Institute for Fiscal Studies report (PDF) by Robert Joyce and Xiaowei Xu that is surprisingly readable. They note cultural differences around inequality and its link to (perceived) meritocracy:
A recent experiment found that people were much more accepting of inequality when it resulted from merit instead of luck (Almas, Cappelen and Tungodden, 2019). Given the opportunity to redistribute gains to others, people were significantly less likely to do so when differences in gains reflected differences in productivity. The experiment also revealed differences between countries in people’s views of what is fair, with more Norwegians opting for redistribution even when gains were merit-based and more Americans accepting inequality even when outcomes were due to luck.
This suggests that to understand whether inequality is a problem, we need to understand the sources of inequality, views of what is fair and the implications of inequality as well as the levels of inequality. Are present levels of inequalities due to well-deserved rewards or to unfair bargaining power, regulatory failure or political capture? Can meritocracy be unfair? What is the moral status of luck? And what if inequalities derived from a fair process in one generation are transmitted on to future generations?
Robert Joyce and Xiaowei Xu
Can meritocracy be unfair? Yes, of course it can, as I pointed out in this article from a few years back. To quote myself:
I’d like to see meritocracy consigned to the dustbin of history as an outdated approach to society. At a time in history when we seek to be inclusive, to recognise and celebrate diversity, the use of meritocratic practices seems reactionary and regressive. Meritocracy applies a one-size-fits-all, cookie-cutter approach that — no surprises here — just happens to privilege those already in positions of power.
Doctorow also cites Chris Dillow, who outlines in a blog post eight reasons why inequality makes us poorer. Dillow explains that “what matters is not so much the level of inequality as the effect it has”. I’ve attempted to summarise his reasons below:
“Inequality encourages the rich to invest not innovation but in… means of entrenching their privilege and power”
“Unequal corporate hierarchies can demotivate junior employees”
“Economic inequality leads to less trust”
“Inequality can prevent productivity-enhancing change”
“Inequality can cause the rich to be fearful of future redistribution or nationalization, which will make them loath to invest”
“Inequalities of power… have allowed governments to abandon the aim of truly full employment and given firms more ability to boost profits by suppressing wages and conditions [which] has disincentivized investments in labour-saving technologies”
“High-powered incentives that generate inequality within companies can backfire… [as] they encourage bosses to hit measured targets and neglect less measurable things”
“High management pay can entrench… the ‘forces of conservatism’ which are antagonistic to technical progress”
Meanwhile, Eleanor Ainge Roy reports for The Guardian that the New Zealand government has unveiled a ‘wellbeing budget’ focused on “mental health services and child poverty as well as record investment in measures to tackle family violence”. Their finance minister is quoted by Roy as saying:
For me, wellbeing means people living lives of purpose, balance and meaning to them, and having the capabilities to do so.
This gap between rhetoric and reality, between haves and have-nots, between the elites and the people, has been exploited by populists around the globe.
Thankfully, we don’t have to wait for government to act on inequality. We can seize the initiative ourselves through co-operation. In The Boston Globe, Andy Rosen explains that different ways of organising are becoming more popular:
The idea has been percolating for a while in some corners of the tech world, largely as a response to the gig economy, in which workers are often considered contractors and don’t get the same protections and benefits as employees. In New York, for example, Up & Go, a kind of Uber for house cleaning, is owned by the cleaners who provide the services.
People who have followed the co-op movement say the model, and a broader shift toward increased employee and consumer control, is likely to become more prominent in coming years, especially as aging baby boomers look for socially responsible ways to cash out and retire by selling their companies to groups of employees.
Some of the means by which we can make society a fairer and more equal place come through government intervention at the policy level. But we should never forget the power we have through self-organising and co-operating together.
Philosopher and intrepid walker Friedrich Nietzsche is well known for today’s quotation-as-title. Fellow philosopher Immanuel Kant was a keen walker, too, along with Henry David Thoreau. There’s just something about big walks and big thoughts.
I spent a good part of yesterday walking about 30km because I woke wanting to see the sea. It has a calming effect on me, and my wife was at work with the car. Forty-thousand steps later, I’d not only succeeded in my mission and taken the photo that accompanies this post, but managed to think about all kinds of things that definitely wouldn’t have entered my mind had I stayed at home.
I want to focus the majority of this article on a single piece of writing by Craig Mod, whose walk across Japan I followed by SMS. Instead of sharing the details of his 620 mile, six-week trek via social media, he instead updated a server which then sent text messages (with photographs, so technically MMS) to everyone who’d signed up to receive them. Readers could reply, but he didn’t receive these until he’d finished the walk and they’d been automatically curated into a book and sent to him.
Writing in WIRED, Mod talks of his “glorious, almost-disconnected walk” which was part experiment, part protest:
I have configured servers, written code, built web pages, helped design products used by millions of people. I am firmly in the camp that believes technology is generally bending the world in a positive direction. Yet, for me, Twitter foments neurosis, Facebook sadness, Google News a sense of foreboding. Instagram turns me covetous. All of them make me want to do it—whatever “it” may be—for the likes, the comments. I can’t help but feel that I am the worst version of myself, being performative on a very short, very depressing timeline. A timeline of seconds.
So, a month ago, when I started walking, I decided to conduct an experiment. Maybe even a protest. I wanted to test hypotheses. Our smartphones are incredible machines, and to throw them away entirely feels foolhardy. The idea was not to totally disconnect, but to test rational, metered uses of technology. I wanted to experience the walk as the walk, in all of its inevitably boring walkiness. To bask in serendipitous surrealism, not just as steps between reloading my streams. I wanted to experience time.
I love this, it’s so inspiring. The most number of consecutive days I’ve walked is only two, so I can’t even really imagine what it must be like to walk for weeks at a time. It’s a form of meditation, I suppose, and a way to re-centre oneself.
The longness of an activity is important. Hours or even days don’t really cut it when it comes to long. “Long” begins with weeks. Weeks of day-after-day long walking days, 30- or 40-kilometer days. Days that leave you wilted and aware of all the neglect your joints and muscles have endured during the last decade of sedentary YouTubing.
In the context of a walk like this, “boredom” is a goal, the antipode of mindless connectivity, constant stimulation, anger and dissatisfaction. I put “boredom” in quotes because the boredom I’m talking about fosters a heightened sense of presence. To be “bored” is to be free of distraction.
I find that when I walk for any period of time, certain songs start going through my head. Yesterday, for example, my brain put on repeat the song Good Enough by Dodgy from their album Free Peace Sweet. The time before it was We Can Do It from Jamiroquai’s latest album Automaton. I’m not sure where it comes from, although the beat does have something to do with my pace.
Walking by oneself seems to do something to the human brain akin to unlocking the subconscious. That’s why I’m not alone in calling it a ‘meditative’ activity. While I enjoy walking with others, the brain seems to start working a different way when you’re by yourself being propelled by your own two legs.
It’s easy to feel like we’re not ‘keeping up’ with work, with family and friends, and with the news. The truth is, however, that the most important person to ‘keep up’ with is yourself. Having a strong sense of self, I believe, is the best way to live a life with meaning.
It might sound ‘boring’ to go for a long walk, but as Alain de Botton notes in The News: a user’s manual, getting out of our routine is sometimes exactly what we need:
What we colloquially call ‘feeling bored’ is just the mind, acting out of a self-preserving reflex, ejecting information it has despaired of knowing where to place.
Alain de Botton
I’m not going to tell you what I thought about during my walk today as, outside of the rich (inner and outer) context in which the thinking took place, whatever I write would probably sound banal.
To me, however, the thoughts I had today will, like all of the thoughts I’ve had while doing some serious walking, help me organise my future actions. Perhaps that’s what Nietzsche meant when he said that only thoughts conceived while walking have any value.
Also check out:
One step ahead: how walking opens new horizons(The Guardian) — “Walking provides just enough diversion to occupy the conscious mind, but sets our subconscious free to roam. Trivial thoughts mingle with important ones, memories sharpen, ideas and insights drift to the surface.”
A Philosophy of Walking(Frédéric Gros) — “a bestseller in France, leading thinker Frédéric Gros charts the many different ways we get from A to B—the pilgrimage, the promenade, the protest march, the nature ramble—and reveals what they say about us.”
What 10,000 Steps Will Really Get You(The Atlantic) — “While basic guidelines can be helpful when they’re accurate, human health is far too complicated to be reduced to a long chain of numerical imperatives. For some people, these rules can even do more harm than good.”
Today’s title comes from John Berger’s Ways of Seeing, which is an incredible book. Soon after the above quotation, he continues,
The eye of the other combines with our own eye to make it fully credible that we are part of the visible world.
That period of time when you come to be you is really interesting. As an adolescent, and before films like The Matrix, I can remember thinking that the world literally revolved around me; that other people were testing me in some way. I hope that’s kind of normal, and I’d add somewhat hastily that I grew out of that way of thinking a long time ago. Obviously.
All of this is a roundabout way of saying that we cannot know the ‘inner lives’ of other people, or in fact that they have them. Writing in The Guardian, psychologist Oliver Burkeman notes that we sail through life assuming that we experience everything similarly, when that’s not true at all:
A new study on a technical-sounding topic – “genetic variation across the human olfactory receptor repertoire” – is a reminder that we smell the world differently… Researchers found that a single genetic mutation accounts for many of those differences: the way beetroot smells (and tastes) like disgustingly dirty soil to some people, or how others can’t detect the smokiness of whisky, or smell lily of the valley in perfumes.
I know that my wife sees colours differently to me, as purple is one of her favourite colours. Neither of us is colour-blind, but some things she calls ‘purple’ are in no way ‘purple’ to me.
So when it comes to giving one another feedback, where should we even begin? How can we know the intentions or the thought processes behind someone’s actions? In an article for Harvard Business Review, Marcus Buckingham and Ashley Goodall explain that our theories about feedback are based on three theories:
Other people are more aware than you are of your weaknesses
You lack certain abilities you need to acquire, so your colleagues should teach them to you
Great performance is universal, analyzable, and describable, and that once defined, it can be transferred from one person to another, regardless of who each individual is
All of these, the author’s claim, are false:
What the research has revealed is that we’re all color-blind when it comes to abstract attributes, such as strategic thinking, potential, and political savvy. Our inability to rate others on them is predictable and explainable—it is systematic. We cannot remove the error by adding more data inputs and averaging them out, and doing that actually makes the error bigger.
Buckingham & Goodall
What I liked was their actionable advice about how to help colleagues thrive, captured in this table:
Finally, as an educator and parent, I’ve noticed that human learning doesn’t follow a linear trajectory. Anything but, in fact. Yet we talk and interact as though it does. That’s why I found Good Things By Their Nature Are Fragile by Jason Kottke so interesting, quoting a 2005 post from Michael Barrish. I’m going to quote the same section as Kottke:
In 1988 Laura and I created a three-stage model of what we called “living process.” We called the three stages Good Thing, Rut, and Transition. As we saw it, Good Thing becomes Rut, Rut becomes Transition, and Transition becomes Good Thing. It’s a continuous circuit.
A Good Thing never leads directly to a Transition, in large part because it has no reason to. A Good Thing wants to remain a Good Thing, and this is precisely why it becomes a Rut. Ruts, on the other hand, want desperately to change into something else.
Transitions can be indistinguishable from Ruts. The only important difference is that new events can occur during Transitions, whereas Ruts, by definition, consist of the same thing happening over and over.
In life, sometimes we don’t even know what stage we’re in, never mind other people. So let’s cut one another some slack, dispel the three myths about feedback listed above, and allow people to be different to us in diverse and glorious ways.
Also check out:
Iris Murdoch, The Art of Fiction No. 117(The Paris Review) — “I would abominate the idea of putting real people into a novel, not only because I think it’s morally questionable, but also because I think it would be terribly dull.”
A brief history of almost everything in five minutes(Aeon) —According to [the artist], the piece ‘is intended for both introspection and self-reflection, as a mirror to ourselves, our own mind and how we make sense of what we see; and also as a window into the mind of the machine, as it tries to make sense of its observations and memories’.
Today’s title is quotation from Carl Jung, via a recent issue of New Philosopher magazine. I thought it was a useful frame for a discussion around a few things I’ve been reading recently, including an untranslatable Finnish word, music and teen internet culture, as well as whether life does indeed get better once you turn forty.
Let’s start with that Finnish word, discussed in Quartzy by Olivia Goldhill:
At some point in life, all of us get that unexpected call on a Tuesday afternoon that distorts our world and makes everything else irrelevant: There’s been an accident. Or, you need surgery. Or, come home now, he’s dying. We get through that time, somehow, drawing on energy reserves we never knew we had and persevering, despite the exhaustion. There’s no word in English for the specific strength it takes to pull through, but there is a word in Finnish: sisu.
I’m guessing Goldhill is American, as we English have a term for that: Blitz spirit. It’s even been invoked as a way of getting us through the vagaries of Brexit! 🙄
Despite my flippancy, there are, of course, words that are pretty untranslatable between languages. But one thing that unites us no matter what language we speak is music. Interestingly, Alexis Petridis in The Guardian notes that there’s teenage musicians making music in their bedrooms that really resonates across language barriers:
For want of a better name, you might call it underground bedroom pop, an alternate musical universe that feels like a manifestation of a generation gap: big with teenagers – particularly girls – and invisible to anyone over the age of 20, because it exists largely in an online world that tweens and teens find easy to navigate, but anyone older finds baffling or risible. It doesn’t need Radio 1 or what is left of the music press to become popular because it exists in a self-contained community of YouTube videos and influencers; some bedroom pop artists found their music spread thanks to its use in the background of makeup tutorials or “aesthetic” videos, the latter a phenomenon whereby vloggers post atmospheric videos of, well, aesthetically pleasing things.
Some people find this scary. I find it completely awesome, but may be over-compensating now that I’ve passed 35 years of age. Who wants to listen to and like the same music as everyone else?
Talking of getting older, there’s a saying that “life begins at forty”. Well, an article in The Economist would suggest that, on average, the happiness of males in Western Europe doesn’t vary that much.
I’d love to know what causes that decline in the former USSR states, and the uptick in the United States? The article isn’t particularly forthcoming, which is a shame.
Perhaps as you get to middle-age there’s a realisation that this is pretty much going to be it for the rest of your life. In some places, if you have the respect of your family, friends, and culture, and are reasonably well-off, that’s no bad thing. In other cultures, that might be a sobering thought.
One of the great things about studying Philosophy since my teenage years is that I feel very prepared for getting old. Perhaps that’s what’s needed here? More philosophical thinking and training? I don’t think it would go amiss.
Also check out:
What your laptop-holding position says about you(Quartz at Work) — “Over the past few weeks, we’ve been observing Quartzians in their natural habitat and have tried to make sense of their odd office rituals in porting their laptops from one meeting to the next.”
Your Body as a Map(Sapiens) — “Reading the human body canvas is much like reading a map. But since we are social beings in complex contemporary situations, the “legend” changes depending on when and where a person looks at the map.”