Saints and Traders: The John Henry Fable Reconsidered

I only recently learned (from Sarah Constantin, whose new blog is worth checking out) of the American folk legend of John Henry, a steel driver who raced against a steam drill and won, only to drop dead right after. Wikipedia tells the story thusly:

He worked as a “steel-driver”—a man tasked with hammering a steel drill into rock to make holes for explosives to blast the rock away. He died during the construction of a tunnel for a railroad. In the legend, John Henry’s prowess as a steel-driver was measured in a race against a steam powered hammer, which he won, only to die in victory with his hammer in his hand and heart giving out from stress. The story of John Henry has been the subject of numerous songs, stories, plays, books and novels.

The amazing thing about John Henry is not that he chose to race against a machine. The amazing thing is not even that he won a Pyrrhic victory. The truly amazing thing is that he was turned into a folk hero rather than a cautionary tale, and a symbol of human dignity when in fact his behavior was what you might call morally robotic: based on non-negotiable values that killed him.

The key word above is prowess. It’s a rather archaic word, one I’ve never heard used in conversation, but a useful one. It has connotations of both skill and valor, bundled together in a notion of dignity. On a level playing field with a closed and bounded set of fixed rules, prowess could also be considered synonymous with competitive drive. 

Unfortunately, a human racing against a steam drill is not exactly a level playing field and the economic activity of building profitable railroads is not exactly a cleanly circumscribed Olympic competitive sport. Asymmetric and open-ended conditions separate prowess from competitive ability and turn it into a liability. A large fraction of the labor force today is in a John Henry situation within protectionist sectors of the economy, so it is important to knock down this particular idol with some unsentimental revisionism.

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The Logic of Uberreaction

I recently made up a word: uberreact. To uberreact is to  insist that regulations which exist for the benefit of  incumbent producers in a market (and their political patrons) are there to protect the interests of consumers. The inspiration for the term, of course, is the very predictable pattern of response by taxicab companies when Uber enters a market. Here’s a particularly clear example from London, where the taxicab union is arguing that Uber drivers should be required to have licenses to act as booking centers (rather than just driver’s licenses), since they operate under minicab laws:

“It’s like when you buy a saucepan online and you use PayPal to pay for it. Your transaction is with the guy you bought the saucepan from, not with PayPal,” McNamara told Wired.co.uk. “With Uber, the guy taking the booking is the operator and so needs a license and a licensed operating center which can’t be a car…One day there’ll be a major accident in one of these cars and there will be a multimillion pound claim and an insurance company will look at it and say that the hiring didn’t take place through a licensed operating center so it won’t be insured,”…

Bertram [Uber UK GM] points out that the intention of the law is to protect passengers and that there are many public safety measures that technology like Uber’s can bring. “The point of knowing who accepts the booking is so that there’s traceability. We have the name, photo and registration of the driver, you can share a live map of the journey with family and friends and get a full copy of the details in a receipt.”

The taxicab union argument against Uber conflates the principle of protecting the consumer interest with a specific technology-dependent mechanism for doing so, and Uber representatives very reasonably offer the counter-argument that their technology actually offers many improvements towards the intent of protecting customer safety.

But what is curious here is why both the taxicab unions and Uber seem to have tacitly agreed to talk about customer safety rather than what the rest of us assume is the issue: suddenly devalued million-dollar medallions and jobs under threat.

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Product-Driven versus Customer-Driven

I have lost track of the number of times I’ve had conversations about product-driven versus customer-driven businesses in recent years. It’s a distinction that just keeps cropping up, and has featured in every consulting gig I’ve had in the last three years, but surprisingly I haven’t found any treatment of it that satisfies me. So this post is partly an attempt to save myself from future repetition.

The distinction is central to many questions people ask in business:

  1. Which kind of business should you build?
  2. Can you transform your business from one kind to the other?
  3. Is one kind provably better than the other?
  4. How can you tell which kind is which?
  5. Which kind suits your personality?
  6. Can you hybridize the two and get the best of both worlds?
  7. Should you listen to customers?

These questions have been discussed for decades, at least since Henry Ford didn’t make clever remarks about faster horses. So why are we having this conversation with increased frequency and urgency these days?  Two words. Steve Jobs. 

But it isn’t just the inspiring dent-in-the-universe life of Jobs that is forcing this conversation, or even the fact of Apple’s exceptional performance in the market during a decade when many businesses were thrashing about in search of a direction. The reason this debate is at the forefront today is that the life and work of Steve Jobs suggested a set of polarizing, absolutist answers to these questions, which have historically attracted hedged answers beginning with it depends. 

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The Legibility Tradeoff

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

I am fascinated by organizations as a technology for agency transfer — getting people to follow some plan outside of their selves. We’re not yet very good at building such agency transformers; our organizations get gamed, taken over, taken advantage of, treated as externalities, captured by minority interests, ground down to gridlock, etc. But we’ve been getting better at it, finding better ways to influence others than the coercion and threat of violence that we started out with. In this post I want to survey the progress we’ve made, and suggest that there’s still wisdom to be milked from the old saw of “don’t micromanage, delegate.”

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Ritual and the Productive Community

Ryan Tanaka is a musician, writer, programmer and product manager living in the Los Angeles area. For every article that he writes, Ryan also improvises a musical piece as means of organizing his ideas. (Below, or here.)

Excerpt from my 9th “Angry Birds” String Quartet, based on the Yellow “Accelerating” Bird (Click to hear a sample recording)

In a previous article on my blog, I wrote about the possibility of creating “Sacred Spaces”, highlighting the ingredients necessary for the creation of communities within technological contexts.  Some of the ingredients include: rituals, symbolic gestures, leadership roles, group identities and group histories.  Without these basic elements to help sustain community identities, the prospects of organizations surviving for the long-term can be said to be very bleak, even with economic and/or political support.

Out of all of these ingredients, the idea of ritual can be said to be the most important, since it exists at the heart of all community-based infrastructures.

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Love Your Parasites

Parasitism is usually defined as a multi-party ecological organization in which one party benefits at another’s expense, and is contrasted with commensalism (the host is neither harmed nor helped) and mutualism (a type of symbiosis in which both parties benefit). Missing from this triptych are organizations in which a harm is partially offset with second-order benefits.

New research brings a little light to the subject in its analysis of the notorious brood parasites, the common cuckoo. The cuckoo lays its eggs in the nests of other birds, externalizing the costs of raising its young to other species, which bear the burden of feeding and caring for the cuckoo chicks, who compete strenuously with their own. However, it was found that the parasitized nests thrived relative to those left alone by the cuckoo; and this effect was causally related to the cuckoo chicks themselves, as moving the eggs to other nests moved the beneficient effects as well.

It turns out that cuckoo chicks defecate a kind of black, tarry substance that is incredibly toxic and serves to dissuade predators, resulting in net improved fitness for the host species despite the costs.

Ecological thinking is transforming our understanding of the natural world, and is blurring many of the firm boundaries erected under the old paradigms that fetishisized ‘identity’ and assumed in advance the nature of benefit and harm. The world of software seems perfectly poised for ecological analysis, as many of its fundamental concepts parallel those of biological systems (source code as the genotype to compiled code’s phenotype, for instance).

So what would parasitism in software look like?

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The Message is the Medium

I’ve been in Europe all week and just got done with the European Trend Day conference in Zurich, organized by the Gottlieb Duttweiler Institute. So instead of a regular post, you get the slide-deck for my talk, The Message is the Medium.

The slides are probably going to be a bit cryptic for those unfamiliar with McLuhan’s theory of media, so here are some (hopefully helpful) notes.

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Authors and Directors

Sam is a 2014 blogging resident visiting us from his home blog at Moore’s Hand.

I grew up in Michigan, the older of two kids, but the second-oldest of all of my cousins. Every Thanksgiving we would drive to Cleveland for our family gathering, where I would hear about my older cousin Amruta’s exploits, and a couple years later, reproduce them.

She went to Penn; I went to Stanford. She spent a year living in India, I spent two. Post-graduation she started in management consulting; three years later, I followed suit.

Our paths led us both to San Francisco, but while Amruta got a J.D. and became a law associate, I quit my consulting job, taught myself to code, and became a programmer.

If you ask Amruta, she’ll say that the common thread of McKinsey and Big Law has been learning to operate in tough workplace environments. Her one-on-ones at McKinsey gave her detailed personality feedback; she was told point-blank to focus on her assertiveness.

Amruta was receiving training about how to effectively implement ideas in an organizational context — engaging with stakeholders, overcoming opposition, and so on.

My main job perk, on the other hand, is being able to sit on a couch all day and think. I give substantive status reports once or twice a week, as opposed to multiple times a day in consulting.

Amruta is a knowledge worker who primarily implements her ideas in an organizational context. I am a knowledge worker whose ideas primarily execute, and replicate, themselves in browsers and on servers.

We’ll call Amruta’s type Directors and my type Authors.

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Immortality in the Ocean of Infinite Memories

Until recently, I had never been conceptually attracted to the idea of an afterlife or prior lives, either as thought experiments or as aspirations. And definitely not in any religious sense. This is perhaps because I’ve never been able to imagine interesting versions of those ideas.

What has been piquing my interest over the last year is a particular notion of digital after lives/prior lives based on persistence of memory rather than persistence of agency or identity. Not only is this kind of immortality more feasible than the other two, it is actually more interesting and powerful. 

We generally fail to understand the extent to which both our sense of agency and identity are a function of memory. If you could coherently extend memories either forward or backward in time, you would get a different person, but one who might enjoy a weak sort of continuity of awareness with a person (or machine) who has lived before or might live after. Conversely, if you went blind and lost your long-term memories, you might lose elements of your identity, such as your sense of your race or an interest in painting. Mathematician Paul Erdos understood the link between memory and identity:

When I was a child, the Earth was said to be two billion years old. Now scientists say it’s four and a half billion. So that makes me two and a half billion… I was asked, `How were the dinosaurs?’ Later, the right answer occurred to me: `You know, I don’t remember, because an old man only remembers the very early years, and the dinosaurs were born yesterday, only a hundred million years ago.'”

Erdos’ version of course, is based on no more than clever wordplay, but I want to consider a serious version: what if you could prosthetically attach to your own mind, the memories of somebody who died on exactly the day you were born, serving as a sort of reincarnation for that person? What if you could capture your own lived experiences as raw and transferable memories that could be carried on by somebody else, or a robot, starting the day you died, thereby achieving a sort of afterlife? Or perhaps live on somewhere in the Internet, changing and evolving?

The most interesting and unexpected consequence of any notion of immortality based on the idea of a living memory, is that notions of heaven and hell make no sense within it.

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From Cognitive Biases to Institutional Decay

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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