From Cognitive Biases to Institutional Decay

February 12, 2014 By

Kartik is a 2014 blogging resident visiting us from his home turf at akkartik.name.

The past hundred years have transformed how we imagine ourselves. Freud catalyzed a greater emphasis on the unconscious. Kahneman and Tversky inspired a lot of research into how our subconscious biases affect day-to-day decision-making. Between those tectonic shifts, our understanding of our selves has been radically overhauled.

Gone is the Cartesian, centralized mind mystically separated from the physical world. In its place we’re left with a schizophrenic brain inextricably bound to the body and, at bottom, nothing but atoms. We’re still struggling to work out the implications of this new perception for different areas of human endeavor. Building effective institutions is one of them.

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Technical Debt of the West

January 28, 2014 By

Kevin is a 2013 blogging resident visiting us from his home blog over at Melting Asphalt. This is the finale of his residency.

Here’s a recipe for discovering new ideas:

  1. Examine the frames that give structure (but also bias) to your thinking.
  2. Predict, on the basis of #1, where you’re likely to have blind spots.
  3. Start groping around in those areas.

If you can do this with the very deepest frames — those that constrain not just your own thinking, but your entire civilization’s — you can potentially unearth a treasure trove of insight. You may not find anything 100% original (ideas that literally no one else has ever seen), but whatever you find is almost guaranteed to be underappreciated.

In his lecture series The Tao of Philosophy, Alan Watts sets out to do just this for Western civilization. He wants to examine the very substrate of our thinking, in order to understand and correct for our biases.

So what is the substrate of Western thought?

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The Poor Usability Tell

January 21, 2014 By

Work can be a delight when your tools and your environment are crafted in ways that enable you to focus on the task at hand. However, most people I suspect have only limited experience with this sort of situation; it’s rather common to see everyday tasks performed with sub-optimal tools. Software engineers are in a privileged position, parallel perhaps to blacksmiths of the past, in that the same skills used for their work may be deployed toward tool improvement. Correspondingly, they pride themselves on possessing and creating excellent tools. Unfortunately, most other roles in a given business are ill-equipped and poorly positioned to effect a similarly-scaled tool-chain improvement effort. Instead, they are reduced to requesting assistance from other departments or outside vendors, a relationship which Kevin Simler highlighted last year in a spectacular post entitled UX and the Civilizing Process. You should read the entire piece, but the salient portion for our purposes is the following paragraph:

You might think that enterprise software would be more demanding, UX-wise, since it costs more and people are using it for higher-stakes work — but then you’d be forgetting about the perversity of enterprise sales, specifically the disconnect between users and purchasers. A consumer who gets frustrated with a free iPhone app will switch to a competitor without batting an eyelash, but that just can’t happen in the enterprise world. As a rule of thumb, the less patient your users, the better-behaved your app needs to be.

Any given software project will be improved by increased usability. Nevertheless, we’ve all witnessed moments where “more cowbell” doesn’t seem to effect the desired improvements. An unalloyed good in its tautological form (better is better), it is in the specifics that we see usability as a concept fetishized.

This isn’t an accident; in fact, there can be an inverse relationship between the best user experience at the level of an individual or a small group, versus the best user experience for an organization or a network of organizations.

In poker, a tell is some sort of behavior which gives hints about the card’s in a player’s hand. Poor usability is a tell which may indicate that an organization’s and a user’s needs are in conflict, and that the organization’s needs trump.

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Free, as in Agent

January 1, 2014 By

A few weeks ago, I rented a spare desk from a small, local company and returned to cubicle-farm land after five feral years in the  wild coffee shops. Two as a virtual employee, three as a free agent. Looking further back, I’ve been writing about virtual and mobile work, lifestyle design and free agency from the earliest days of this blog. My earliest (and most embarrassing) posts on the subject are from October 2007. I was also researching the subject for work and leading a technology project inspired by it at the time. And looking even further back, I was flirting with the ideas and practices at least as far back as 2004.

Strangely though, cubicles feel different to me now that I’ve voluntarily chosen to return to one. Amazing though it might seem, I can actually work in them now. Apparently, I’ve returned to cubicle-dom with superpowers acquired in the wild.

There’s nothing particularly unique about my path though. For the better part of a decade, somewhere between 20 and 40% of working adults in America (depending on how you count) have been doing something similar. Dan Pink’s Free Agent Nation, published in 2002, is now more than a decade old. And he was calling out a phenomenon that was already nearly a decade old at the time. The book now reads like a history book rather than an account of a contemporary phenomenon.

The transformation is over. We are no longer pioneers establishing a new lifestyle pattern. We are a twenty-year-old demographic, sandwiched between the creatively unemployed and the paycheck class, complete with our own stereotypical behaviors, vanities and delusions.  We just haven’t acquired a Dilbert strip to mirror our lives yet.

So it’s about time we defined free agency on its own terms, rather than as a reaction to, or exile from, the paycheck world.

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Morality for Exploded Minds

December 17, 2013 By

Mike is a 2013 blogging resident visiting us from his home blog Omniorthogonal.

This series of posts has explored a variety of ways in which agency – the ability of something to initiate action – can be rethought, redistributed, and refactored. Agency can be assigned to things that normally don’t have it, or we can undo our everyday sense of personal agency and think of our behavior as the output of a mechanical process. My not-so-hidden agenda is to battle against the everyday notion of the self, the idea that at the core of a person is something simple and unitary. Maybe this isn’t a battle that needs to be fought – perhaps everyone, these days, is perfectly aware that they are a conflicted assemblages of drives, that personae are fictional, that autonomy is an illusion. Isn’t that conventional wisdom by now, and am I not preaching to the already converted? Hasn’t Freud been repackaged for mass consumption for decades now?

Maybe, but it seems to me that our everyday notions about agency are so baked into our culture and into the very grammar of language that the struggle against them must be ongoing. In this final post I want to explore some of the reasons why you might want to dissect your mind, and why society conspires to make that difficult. In the course of this, we’ll explore some of the moral aspects of the unity and disunity of mind. Fundamentally and perhaps obviously, morality is tied at a very basic level to the idea of a person, so that to attack the idea of personhood can seem to be be almost immoral.

I haven’t focused too much on the pragmatics of actually performing this kind of operation – such as psychological methods for refactoring yourself, or the benefits that might be obtained by doing so. A couple of interesting efforts in that line have recently come to my attention – a therapeutic technique called Internal Family Systems, and an online group trying to encourage each other to develop tulpas, “autonomous consciousness, existing within their creator’s mind…A tulpa is entirely sentient and in control of their opinions, feelings, form and movement. They are willingly created by people via a number of techniques to act as companions, muses, and advisers.” (h/t to Kevin Simler). These efforts are quite interesting, if also somewhat alarming – with this sort of stuff, if you can’t make the leap to considering the products of your imagination literally then it won’t work, but on the other hand if you do, there are very real psychological dangers. When these independent mental entities manifest on their own, we call that schizophrenia, which is no joke.

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Our Diurnal Civilization

December 9, 2013 By

As a kid I used to be afraid of the dark. I grew out of it, as most kids do. Now, as an adult, I find it hard to sleep if it isn’t pitch dark. Being a diurnal species with greater vulnerability to nocturnal predators, the association between fear and darkness has some basis in reality. It takes thousands of safe and undisturbed nights to flip that genetic predisposition through conditioning.

As Marshall McLuhan observed, industrial civilization is a highly visual one, based on an extension of sight over other senses. This suggests that any inherent biases in our visual processing are likely to show up in our larger-scale, collective civilizational behaviors. In particular, I am convinced that the metaphor of darkness is how we viscerally process uncertainty of any sort. We turn any lack of conceptual visibility into stories of hidden dangers real and imaginary. We prefer high-visibility conditions, even if they represent greater real dangers.

In other words, our civilizational itself is a diurnal one, partly driven by fears of monsters lurking under beds at night. We have a fear of dark ages.

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The New Human Wilderness

November 25, 2013 By

“We’re living in a stylistic tropics. There’s a whole generation of people able to access almost anything from almost anywhere, and they don’t have the same localized stylistic sense that my generation grew up with.”

-Brian Eno

“Though nominally included in the census of Christendom, he was still an alien to it. He lived in the world, as the last of the Grisly Bears lived in settled Missouri.”

-Herman Melville, Moby-Dick

Most of us live in cities; a lot of what we deem significant happens in cities; and our society is more “urban,” however we define that word, than ever before. The moment in 2008 when the world’s urban population passed the 50 percent mark possessed great symbolic importance for many who are part of that majority. Interestingly, contemporary authors like Ed Glaeser have built careers upon advocating the continued importance (the “triumph”) of the city, although urbanization, as a trend, doesn’t appear to need any more support than it naturally gets. Of course cities are important, and of course they’re still the focal points of the present economy and culture—they’re where civilization happens.

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The Gooseberry Fallacy

November 13, 2013 By

Tolstoy’s 1886 parable, How Much Land Does a Man Need has been on my mind recently. In the tale, the debt-ridden peasant Pahom rises to the status of a small landowner but remains dissatisfied, unable to let go of the idea that if only he had more land, he would not even fear the devil.

The devil of course, takes him up on his challenge. Pahom is presented with an unusual land-grab opportunity by the apparently simple-minded Bashkir family. For a thousand rubles, he can have as much of their land as he can run around, between dawn to dusk. If he manages to return to the starting point, the land is his. If not, he forfeits the thousand rubles.

In the story, Pahom overestimates his stamina and attempts to claim too much land. As dusk nears, he realizes he has over-reached, and desperately races back to the starting point. He makes it back, but dies of exhaustion at the finish line. He is buried in a six-foot grave, providing both an answer to the question in the title and a moral for the story derived from Tolstoy’s late-life pacifist Christian-anarchist views.

By preaching a morality of modest, self-limiting aspirations, the good Count was trying to have his feudalism-cake and eat serf-emancipation too. It is a response to destabilizing patterns of opportunity that has become all too familiar in our own time.

I call it the gooseberry fallacy. Let me explain.

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UX and the Civilizing Process

November 7, 2013 By

Kevin is a 2013 blogging resident visiting us from his home blog over at Melting Asphalt.

To scandalize a member of the educated West, open any book on European table manners from the middle of the second millennium:

“Some people gnaw a bone and then put it back in the dish. This is a serious offense.” — Tannhäuser, 13th century.

“Don’t blow your nose with the same hand that you use to hold the meat.” — S’ensuivent les contenances de la table, 15th century.

“If you can’t swallow a piece of food, turn around discreetly and throw it somewhere.” — Erasmus of Rotterdam, De civilitate morum puerilium, 1530.

To the modern ear (and stomach), the behaviors discussed here are crude. We’re disgusted not only by what these authors advocate, but also by what they feel compelled to advocate against. The advice not to blow one’s nose with the meat-holding hand, for example, implies a culture where hands do serve both of these purposes. Just not the same hand. Ideally.

These were instructions aimed at the rich nobility. Among serfs out in the villages, standards were even less refined.

To get from medieval barbarism to today’s standard was an exercise in civilization — the slow settling of our species into domesticated patterns of behavior. It’s a progression meticulously documented by Norbert Elias in The Civilizing Process. Owing in large part to the centripetal forces of absolutism (culminating at the court of Louis XIV), manners, and the sensibilities to go with them, were first cultivated, then standardized and distributed throughout Europe.

But the civilizing process isn’t just for people.

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On Staying Grounded

October 31, 2013 By

Walks are my main grounding ritual. I used to prefer easy nature hikes, but these days, I prefer semi-urban walks through landscapes that are a blend of the natural and artificial. The Seattle shoreline is a perfect example. Five minutes from my home, there is a waterfront park from where I can watch trains, ships, airplanes, cars and of course, lots of containers. On a recent walk, I took this picture of four ships waiting to dock. A rare sight, since the port of Seattle does not seem to experience many traffic jams.

ships

The interesting thing about walking the same route over and over is that you notice little changes and seasonal patterns. For example, variations in shipping activity. The variations are what create a sense of direct, living connection to the human drama playing out on Planet Earth.

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