On the Design of Escaped Realities

This entry is part 2 of 6 in the series Thinkability

Human beings have this amazing ability to retreat from reality without knowing precisely what reality is, in which direction it lies, and how to solve the converse problem of deliberately approaching it. We have gotten so good at this game of retreat that we’ve even managed to define an entire frontier of virtual reality to explore without quite figuring out what the non-virtual beast is. A question of particular philosophical urgency today is this: are virtual realities currently being designed in 3d game studios going to be more or less of a retreat from reality than the consensual fictions of the past, such as 2d games, novels, sporting events and religious mythologies?

I’ll offer a clear candidate answer later in this post, but it seems likely that all fictions — and fictions may be all we have — are retreats from reality rather than approaches to it.  This is very strange if you think about it. How can we be so good at retreating from something while simultaneously being really bad at approaching it? It’s like we have a compass that reliably points away from reality, but is incapable of pointing towards it.

Reality — which allegedly exists, despite the lack of credible witnesses — is mysterious. I’ve met people claiming to have experienced it, but it turned out they were all lying (especially to themselves — people in this business of “seeking reality” often manage to project their own desire and capacity for moral certainty onto their experienced universe, but that’s a polemic for another day).

The only marginally useful non-nihilistic idea about the mystery of reality that I’ve encountered is that it comprises three irreducibly distinct aspect mysteries: physical, mental and platonic-mathematical.  Roger Penrose made up this useful (and whimsically paradoxical) visualization of the triad in The Road to Reality.

3worlds3mysteriespenrose

Whether or not this triadic view is metaphysically the soundest one, it is a useful starting point for studying escapism.

Escapism. That’s the word we’ve made up to talk about the game of retreating from reality. We routinely accuse each other of indulging in it, and in polite company, avoid calling out each other’s preferred escaped realities. An escape is the opposite of a crash. It is a deliberate entrance into a simpler reality, as opposed to an unplanned entrance into a messier one. An escaped reality (in the computer science sense of the world you escape to, not the world you escape from) is the opposite of a crashed reality. Virtual Reality (VR) and Augmented Reality (AR) are both varieties of technologically mediated escaped realities. So, for that matter, are gated communities, religious festivals, sporting events and other experiencable environments based on more technologically primitive mechanisms.

This deprecation of  escape as a disreputable behavior is unfortunate. Not only is escapism our best proxy for studying how we engage reality (short answer: backwards, in the rear-view mirror created by our fictions), there is an argument to be made that perhaps all existence is escapism. That the only realities (plural) we are capable of inhabiting are escaped ones. If this strong view turns out to be true, then the only way to directly experience reality would be to die. The ultimate crash.

But let’s start with a more familiar notion of escaped realities, of the sort associated with movies, novels, video games, religions, meditative practices and collecting stamps.

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Ritual and the Consciousness Monoculture

Sarah Perry is a resident blogger visiting us from her home turf at The View from Hell.

A selective sweep occurs when a new, beneficial gene mutation appears and quickly sweeps across a population, erasing the genetic diversity that existed prior to the sweep. Similarly, languages have “swept” across continents as the cultures they belonged to gained unbeatable advantages (often agricultural or military), resulting in losses of language diversity from earliest human history to the present day. Today, half the population of the world speaks one of only thirteen languages.

These are not controversial claims. More controversial is the idea that human prehistory (and even history) hosted a wide variety of human consciousness, not just language, and that these disparate kinds of subjective consciousness were destroyed upon contact with new forms of consciousness. Most dramatically, Julian Jaynes famously argued (in The Origin of Consciousness in the Breakdown of the Bicameral Mind) that human consciousness changed drastically in the past few thousand years, from an archaic bicameral form in which one side of the brain shouted orders and the other obeyed, to a modern, introspective form. My claim is not so extreme: I simply argue that there are and have been many forms of human consciousness, varying in particular ways, that we retain the “hardware” capability for many forms of consciousness, and that humans are constrained into particular mental states by their cultures, especially through group ritual (or lack thereof). In order to explore this claim, it is helpful to think about our own form of consciousness in detail – a form of consciousness that is novel, contagious, and perhaps detrimental to human flourishing compared with more evolutionarily tested forms of consciousness running on the same hardware.

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Black Mirror as Hell-Is-Other-People Futurism

Over the break, I watched Black Mirrorthe highly acclaimed British futurist show.  I am tempted to call it a tech-dystopian show, but it isn’t quite that. To count as dystopian, you need a corresponding utopian vision that has failed or is stillborn, and the show doesn’t offer or suggest any. People have also been comparing it to The Twilight Zone, but I think the comparison is off.  The what-ifs of the Twilight Zone are about the nature of the world, in the sense of what if the Earth were spiraling into the Sun? The what-ifs of the Black Mirror are about human nature, as in what if all our relationships are based on lies?

The shows differ in their humor content. Black Mirror is humorless right now, but I suspect The Twilight Zone was at least a little funny back when it first aired. More to the point, while The Twilight Zone has acquired significant camp value (in Sontag’s sense of failed seriousness) today, somehow I don’t think Black Mirror will seem campy in a few decades; merely obsolete like old documentaries. This difference in humor content is significant in a way I’ll get to.

So what we have here is a dark but not dystopian show. A show about a steady loss of innocence through increasing knowledge (enabled by technological evolution rather than a fall from Eden), but not about apocalyptic collapses. A show that is not anti-technology per se, but about the idea that technology makes life easier in part by forcing harder, if rarer, choices upon us, as the price of automating simpler, more commonplace decisions. About going from moral mediocristan to moral extremistan.

It’s not quite a must-watch as far as the entertainment value goes. It has the ponderousness of a lecturing professor. But it’s a must-watch in the sense of cultural homework.  People will be using the show as a reference point for talking about the emerging future for at least a few years.  The conclusion most will jump to is that this is a show about tech dystopias, but it is really a show about the theory that hell is other people. The futurism angle is that information technology makes this particular kind of hell more possible.

I don’t have spoilers in this post, and you don’t need to have watched the show to read it, but if you don’t want to hear a theory of the show before actually watching it, come back later.

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Complete 2014 Roundup

This entry is part 8 of 17 in the series Annual Roundups

Here’s the complete roundup of the year’s posts, in chronological order. New readers this year might want to check out the 2013 roundup. If you want to do some binge reading further back into the archives, there is a page for the Rust Age (2007-12) with both curated selections and complete roundups.

We had 45 posts this year, of which 16 were by residents or guest bloggers and 29 were by me.  I wrapped up one favorite bunny trail from previous years (7) continued some favorite old themes (1, 2, 25, 30, 40) and started what looks like several new ones. There’s a saints-vs-traders bunny trail (19, 20, 21, 22?), three major Grand Unified Theory type posts (15, 29 and 32) and a bunny trail involving crash-only thinking (39, 42, 45). Very appropriately, and entirely coincidentally, post #42 was heavily Douglas Adams inspired. I can’t help but think that means something. There was an ongoing series of what I can only call a series of reflective mid-life-crisis type posts (8, 9, 14, 22, 42, 44). Finally, there were two fiction experiments (27, 28). All in all, a very creepy-crawly, divergent year.

Happy holidays!

  1. Free, as in Agent
  2. Consent of the Surveilled
  3. The Poor Usability Tell (Jordan)
  4. Technical Debt of the West (Kevin)
  5. An Information Age Glossary
  6. From Cognitive Biases to Institutional Decay (Kartik)
  7. The Cactus and the Weasel
  8. Demons by Candelight
  9. Immortality in the Ocean of Infinite Memories
  10. Authors and Directors (Sam)
  11. Love Your Parasites (Jordan)
  12. Ritual and the Productive Community (Ryan)
  13. The Legibility Tradeoff (Kartik)
  14. A Life with a View
  15. Product-Driven versus Customer-Driven
  16. Replaceability and the Economics of Disequilibrium (Sam)
  17. Science! and Other Off-the-Wall Études
  18. Power Gradients and Spherical Cows (Jordan)
  19. The Logic of Uberreaction
  20. Saints and Traders: The John Henry Fable Reconsidered
  21. The Deliberate Practice of Disruption
  22. The Physics of Stamp Collecting
  23. Portals and Flags
  24. A Koan is not a Riddle (Jordan)
  25. Close Encounters of the Missing Kind
  26. Structure Follows Context
  27. The Heirloom Lounge (short story)
  28. Seoul Station (part 1 of a longer story, yet to be continued)
  29. The Economics of Pricelessness
  30. The Veil of Scale
  31. The Creation and Destruction of Habits
  32. How to Fall Off the Wagon
  33. Geopolitics for Individuals (Kartik)
  34. We Have Them Surrounded in Their Tanks (Jordan)
  35. The Rhythms of Information: Flow-Pacing and Spacetime (Ryan)
  36. The Political Hangover of Prohibition (Craig Roche)
  37. The Adjacency Fallacy
  38. Playing Games to Leave Games (Sam)
  39. Crash-Only Thinking
  40. Don’t Surround Yourself With Smarter People
  41. The Design of Crash-Only Societies (Ryan)
  42. Learning to Fly by Missing the Ground
  43. The Future of Tipping
  44. Striving, Surviving, Suffering and Slacking
  45. Learning from Crashes

Learning from Crashes

I came up with a neat and compact little definition of a crash as a result of the recent ongoing obsession with the idea we’ve had around here. A crash is an unexpected subjective reaction to an unexpected real-world outcome.

Both parts are important. If you have an unexpected outcome to an activity, but are able to just roll with it without experiencing any mental states you haven’t encountered before, it isn’t a crash. Having a flight canceled isn’t a crash. It’s simply a contingency that you deal with by replanning your travel. Annoying, but hardly a case of unexplored emotional reaction territory.

Equally, having an invisible and private emotional meltdown with no visible external trigger events is not a crash (though it might lead to one).

A crash is something like a failure, but more general and less loaded with negative connotations (think “crash a party”). You can generally predict the kind of emotional reaction in a failure, but not the degree. A crash generalizes this idea: with a crash, both kind and degree of emotional reaction are unexpected. So unlike failures, crashes can be both positive and negative, and are invariably interesting, which to me is a more interesting feature of a situation than its emotional quality.

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Striving, Surviving, Suffering and Slacking

The more I learn about the life stories of others, the more I tend to view mere survival as an accomplishment in the median case. This is an odd view of humanity, but an accurate one for the vast majority. We are misled about the actual difficulty of basic survival because societies are built around highlighting and celebrating the two ways you can react to easy conditions: striving and slacking. Striving leads to accomplishment, which we celebrate by according high status to the accomplished.  Entitlement leads to visibly enjoyed leisure, which we celebrate in a different way, by sanctifying it into a utopian view of the “good life” a given society offers. Societies advertise both by way of marketing themselves. What is generally swept under the civilizational carpet into invisibility are two other behaviors that are responses to hard conditions: surviving and suffering. These four kinds of behavior form a convenient 2×2 on which you can plot your life in a useful way.

lifeTrajectory

The x-axis should be self-explanatory: it takes subjective hardship as a serious thing, but not as an absolute thing. Smarter and dumber on the y-axis refer to intelligence in the sense of capacity for pure Darwinian survival — a Hunger Games definition rather than IQ.  Note that being further north does not make you smarter. It means you’re getting smarter faster. These definitions make the entire diagram subjective.

Striving is getting smarter in good conditions. Surviving is getting smarter in bad conditions. Suffering is getting dumber in bad conditions — a progressive failure to continue existing. Slacking is getting dumber in good conditions.  Try drawing your life on this 2×2. Note that equal intervals of time will not map to equal lengths on the path. The trajectory tracks your story of adaptation, not your story of aging. When it comes to adaptation, as Lenin remarked, there are decades where nothing happens and weeks where decades happen.

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The Future of Tipping

A couple of weeks ago, I was introduced to the bitcoin-based tipping service for Twitter, ChangeTip, by Leslie John Dilley. It is a fascinating thing to experiment with, and you should try it out if you’re interested in bitcoin. What makes it particularly interesting is that you can define your own pseudo-currency units called “monikers”. The result is a deceptively simple-seeming UX that not only lowers online tipping friction dramatically, but nails the psychology of tipping in a very powerful way. You simply mention who you want to tip in a tweet, and how much (using either a standard unit or a personalized moniker), and cc @ChangeTip. The service then sends out a tweet inviting the recepient to collect. The second tweet looks like this (notice how the 2nd and 3rd examples in the image are using personalized monikers; “bits” in the first one is one of the standard system-wide monikers):

ChangeTip

 

Besides making you feel all important because you get to name your own currency, it is interesting because it helps you shape the social perceptions that ride along with a tip. One of my personal monikers, for instance, is “refactorings” where a refactoring is worth one penny. If I tip somebody 100 refactorings on Twitter, it means they get a dollar if they choose to collect, and if they know me, they also know that they’re getting it because one of their tweets helped me see something in a new way.

The idea of shaping the perceived meaning of a transaction is a hugely important one I think, and opens up very interesting new territories for economics. One of its effects might well be to increase the importance of tipping and decrease the importance of “meaningless” basal transactions. This is an interesting development because one of my assumptions so far has been that digital transactions break tipping cultures.

I have now changed my mind to the polar opposite view: going digital will eventually strengthen tipping culture to the point where the tipping economy might even become bigger than the basal transactional economy.

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Learning to Fly by Missing the Ground

Earlier this year, I turned forty.

I’ll give you a moment to choose between “crap I’ve been listening to an out-of-touch old dude who looks younger than he is” and “crap, I’ve been listening to a ponderously self-important kid whose picture I never bothered to look at.”

Forty is an milestone in the middle of the uncanny valley of life. At forty, you’re supposed to be silently suffering the mistakes of the previous generation and making mistakes for the next generation to suffer. It’s a time of life to be shutting the hell up and doing Real Things in short.

Some of my old college friends are doing that. And making obscene amounts of money, collecting titles and stuff.

Failing that, it’s a time to be raising kids by way of apology for not doing Real Things (implicitly hinting that your kids will do Real Things, which seems to involve teaching them to play the piano for some reason that has never been entirely clear to me).

Many more of my old friends are doing that. Clearly, the next generation will not suffer from a lack of piano players.

Forty is not an ideal age to be blogging. Because it’s not an age anyone is particularly eager to hear from. At twenty-five, you’ve got inspiring dreams and ideals to share. At fifty, you’ve got complete stories to tell and lessons to convey.  At forty, if you’re not overworked and too busy to blog, you’re just a distraction for everybody.

As far as I know, none of my old friends is blogging. One is a journalist, but that’s different.

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When Monitoring a Behavior Makes it Worse

I’ve been doing some idle life-logging experimentation for the past two months with a Google Form and some simple Matlab analysis (project repo here). It was partly motivated by trying to operationalize some of my thinking around habit formation and falling off the wagon/getting back on, and partly by the vague idea that I might in the future unbundle Tempo into small idea chunks and rebundle those into an app, instead of writing a second edition.

In the two months, I learned a few interesting lessons big and small. Some were about the right way to log and analyze behaviors, others were about the nature of behaviors and habits themselves. All very interesting.

But perhaps the most interesting thing I learned was about the very idea of monitoring behaviors (with anything from a diary to an app) is that if you measure a behavior, it generally gets worse before it gets better, if it gets better at all.

Kinda like if you think too much about how you work the brake and accelerator while driving, you’ll suddenly start fumbling/jerking awkwardly like a student driver.

I think there are two things going on here:

  1. When you bring up any habit for conscious inspection with a tool, you regress from unconscious competence to conscious incompetence (see shu-ha-ri). This happens because most of your later mastery is unconscious, and paying conscious attention to what you’re doing suspends the unconscious parts.
  2. When the habit is a creative habit, there is an additional factor. For an uncreative habit, feedback of error via inspection or monitoring triggers dumb corrective actions. If you’re drifting out of your lane and your fancy new car beeps, you just steer back in. But if your monitoring is telling you that your “hit rate” for successful blog posts as a fraction of all blog posts is falling, there is no obvious action you can take to fix it. So being sensitized to the gap just increases anxiety, which makes performance worse.

The first is a manageable problem in a thoughtfully designed tool that foregrounds and manages the trade-off by setting the right expectations: “warning: this logging/monitoring app will make things worse before it makes it better, like any skill-learning aid.”

The second is a much more serious one. When the right response to a feedback error is a creative action, the tradeoff is between knowing more about the “stuck” situation versus heightened anxiety that prevents you from doing much with the data. Arguably, in this regime, the right way to handle the tradeoff is to turn off the monitoring and go open-loop for a while, trusting creative play behaviors to generate an event that unsticks you.

I think this is why common self-improvement goals like weight loss run aground once you hit the existing homeostasis point.  If your body set-point is say 150 lb and you are at 155 lbs due to too much Thanksgiving and Christmas over-eating, the diet-and-exercise routine in response to what you see on the scale everyday is enough to get you back to 150 lb. But if you’re hovering in the noise zone around 150 lbs (say +/- 2 lbs) and want to move the setpoint itself to 140 lbs, you need a creative lifestyle shift.

Watching the scale daily is not helpful in achieving this goal. You need something else.

I am not entirely sure about how to approach this interesting problem, but for starters, I think it’s useful to segment tools and behavior modification projects into two kinds: sustaining projects (no set points need to move, no creativity needed) and disruptive projects (set points need to move, creative insights needed). They are two very different regimes of behavior modification, and inspection/feedback/monitoring tools work very differently in the two regimes.

I believe we fall off the wagon when we have to shift between these regimes.

 

The Design of Crash-Only Societies

Ryan Tanaka is a resident blogger, visiting us from his home turf at http://ryan-writer.com.  The improv session that inspired this article can be found here.

Blue Screen of Death Windows 8

Crash-only software: it only stops by crashing, and only starts by recovering.  It formalizes Murphy’s Law and creative-destruction into an applicable practice, where the end-of-things and the worst of outcomes are anticipated as something to be expected as a routine occurrence.  When done well, however, it has the potential to make software more reliable, less erratic, faster and easier to use overall.

But there is also a social component to crash-only designs that has yet to be fully explored: the potential for using these ideas to develop practices for building communities and social applications online.  As the worlds of tech, politics, and culture continue to collide, the demand for alternative modes of communication will likely continue to rise.  Crash-only designs hint at possible new approaches toward community and content moderation on the web, expanding the means and methods by which online content and interactions can be organized more effectively and intuitively.

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