Tag: change

The Obedience-Entitlement Matrix and Generational Differences

I love a good two by two matrix.  Trying on new lenses through which to interpret the world is a big part of intellectual exploration.  Plus, it’s fun.  I have been fascinated for some time with differences between generations, especially since I’ve interacted a lot with Millenials (or Generation Y) in the last several years, and now I’m interacting with the next generation (I’m calling them Generation Z, because I’m not sure any other title exists currently).  There are some pretty significant differences between these two generations, not to mention the huge difference between both and Generation X, Baby Boomers, and even earlier generations.

In order to explore these generational differences, and to sate my desire for matrices, I put together the Obedience-Entitlement matrix.  Obedience – the degree to which a person follows orders and maintains existing norms – is measured from high to low on the vertical axis.  Entitlement – the degree to which a person believes they are owed something from others – is measured from high to low on the horizontal axis.

You can see the four quadrants that result.  The first label in each quadrant describes the dominant trait displayed by individuals or groups in that quadrant.  The second label in each quadrant serves as a kind of archetype, describing informally the role people in that quadrant play in a society.  Don’t mistake the second label as a career description.  It may be that, but obviously many societies don’t have slaves in the formal sense, and many people who make good soldiers are not necessarily soldiers, etc.  You get the idea.

Don’t be too distracted by the word “Slave” in the upper left quadrant.  Again, it’s an archetype.  I tried to think of a less loaded but still accurate word to describe people who are highly obedient and don’t challenge authority, and are highly dependent and expect to be taken care of.  Slave is the best word I could find.  Obviously not the kind of slaves that revolt or escape, but kind that accept their lot and seek nothing more than the most comfortable slave life possible.

Obedience-Entitlement Matrix

 

So here’s where I started having fun with it.  Thinking in terms of generational differences, I tried to map out the dominant characteristic that describes each of the last four generations.  The Greatest Generation and Boomers were pretty easy.  It gets harder after that.

The ‘Greatest Generation’

The WWII generation fits pretty nicely in the upper right quadrant.  They tend to be deferential to authority and feel a need for maintaining a constant order in the world.  They don’t mind knowing and staying in their “place”, and they don’t expect anything for free.  This generation is accustomed to earning everything through hard work and individual effort, and they keep their gripes to themselves rather than upsetting the apple cart with direct action.

Baby Boomers

Boomers are in the bottom left quadrant.  They grew up questioning everything and tearing down what didn’t suit them.  A big part of their revolt came when they felt they didn’t get what they deserved.  They want things, and you’re damn-well gonna give it to them.  This is a group that’s willing to question all authority structures, and yet doesn’t mind fawning over those promising free goodies.  This is a source of radical idealism, but practical problems.

Generation X, Millennials, and Generation Z

Here’s where it gets hard.  I’ll theorize on why it gets harder in a minute, but first let’s see what we can do.

Generation X might be the least clear.  I consider myself a Gen Xer, even though my date of birth may or may not put me in the tail end of that group, depending who you ask.  I have older siblings and grew up primarily with people and accouterments considered Gen X.  So what does grunge music and a bunch of movies about discontent corporate workers and long-haired slackers mean for the matrix?  I’m still not settled on this one, but I think Gen X is mostly in the upper right quadrant in deed, if not in words.  You don’t see the abiding respect for authority that the Greatest Generation displays, yet for all the complaining and philosophizing about the system, Gen Xers pretty much do the ‘normal’ thing.  They complain about it and feel like it’s pointless, but they do it.  Xers don’t seem to have a strong sense of entitlement either.  In fact, they seem to expect mostly bad things to happen, and have made a kind of stoic peace with it.

On to Millennials.  Here’s where I’ll tick some people off.  If I can narrow down the diverse set of Gen Y characteristics to only the most common, I’d have to place them in the upper left quadrant.  Millennials are demanding and ‘high maintenance’ if you ask employers or parents.  But not in a revolutionary way that truly scares those in authority.  Millennials aren’t threatening to the status quo as much as they are frustrating.  It’s hard to know what they need.  They want a lot of things, and they want someone else to figure it out and give it to them.  They aren’t afraid to openly criticize or make demands of authority, but mostly as a way to vent emotions.  They want to be taken care of above all, and have an abiding sense that the world is unfair if they don’t get what they want.  If you provide, they’ll obey.

Generation Z is really interesting to me.  Only in the last few years have I spent a good deal of time around this generation.  I place them primarily in the bottom right quadrant.  They’ve seen older siblings pay a lot of money for college only to end up in debt living in the basement.  They’ve never known the phenomenon of ever increasing home values and 401(k)’s.  They don’t expect their lives to be better than their parents by some automatic function of time passing.  They’re not entitled.  But they also feel comfortable openly criticizing existing institutions.  Unlike most Millennials, however, they’re not afraid to do something about it and pay the price.  Unlike boomers, they don’t see revolt or reform as the best way to confront the status quo.  They simply walk away, opt out, and exit what they don’t like.  They’ve grown up in a world full of options, and they don’t feel the urge to go along with, or revolt against the game.  They just quit and find or create a new one.

The End of Generations?

X, Y, and Z are pretty hard to easily categorize.  Not just on this matrix, but in general.  They don’t seem to share really dominant characteristics the way previous generations do.  Perhaps that’s because not enough time has yet passed for us to have the ability to look back at their full record.  But I also suspect that the value of defining generations is declining across the board.

We have more choice and customization than ever.  It was once the case that everyone in a certain age range was sure to have a lot of shared experiences.  You saw the same shows, heard the same songs, wore the same clothes.  There weren’t many options.  Today it’s not uncommon for one 18 year old to be a huge fan of a band or TV show that another 18 year old in the same town has never even heard of.  The number of shared experiences and cultural icons has diminished.  This is a very exciting development!  Oppression and stagnation thrive off of sameness.  Collectivism is a dangerous mindset, but it’s becoming endangered.

Your Turn

Play around with the matrix yourself.  Place generations, individuals, companies, sports teams, or anything else on it.  Tell me why I’m wrong.  See if you can adapt it to be of more use to you.

You Were Born an Entrepreneur

Have you ever watched a baby with a goal?  They know what they want, but they don’t know how to get there.  They have limbs they can barely control and a variety of toys, tools, and furniture around them.  They collect information by watching others.  They test and explore, flailing their limbs until they invent their own kind of motion to get from point A to point B.  It’s remarkable when you think about it.  None of the adults around them are crawling, but babies find this solution on their own.  They will not be denied.

It takes years in a conformity-based education system to train that kind of initiative out of us.  In fact, conformity was one of the primary goals of the education system when it was established.  Experts believed that people needed to be molded into uniform widgets, then plugged into an assembly line like spare parts, ready to take orders.  It wasn’t a great model then, and it’s even worse for the world today.

Despite the slower economy, opportunity abounds.  Cloud-computing and other innovations have dramatically reduced the cost of creating, collaborating, and starting a business.  The best businesses are struggling to find people who can come in and add value, out-of-the-box thinking, and innovation.  The market is full of unmet needs, but there aren’t enough entrepreneurs to solve them.

Now is not the time to wait around for more jobs to open up.  Now is not the time to wander aimlessly through a status quo education, or sit in classrooms struggling to stay awake.  Now is the time to rediscover your inner entrepreneur.  Break free.  Pick goals, even if they’re notional, and think clearly about the best way to achieve them.  Test different approaches.  Is the well-worn path really the best option?

A World of Kramers

Nobody knew what Kramer actually did.  He was always doing something, but it remained a mystery how he obtained the resources to pull of his schemes, let alone pay for rent and food.

Kramer had a brand.  He was the crazy, out of the box guy who’d help you overcome a problem in an unconventional way.  He was a fringe entrepreneur and occasional activist.  He was relentless in pursuing whatever was his latest fancy.  He somehow made a living just being himself.  This is increasingly possibly, even for less quirky types.

I can think of at least a dozen people I know personally who somehow live a good life, despite the fact that I’m not really sure where their income originates.  It’s so easy now to sell a product, start a business, market and distribute ideas, and connect with partners, customers and investors.  It’s entirely possible to draw a circle around the stuff you care about, become the guy or gal who’s known for doing and talking about that stuff, and with enough hard work, get a living out of it.  It starts by giving your audience things they like.

If you’re known for providing something others value – even if it’s just good jokes on Facebook – you can generate a following.  You can offer to write a book, if your fans will pledge the money via Kickstarter.  You can ask for donations to keep producing whatever it is you produce.  You can sell your services to people all over the world with very low transaction cost.

Before long, apartment buildings could be full of people who don’t commute to an office every day, but instead spend their hours doing an assortment of bizarre and interesting projects.

Why I Love the “Like” Button

Facebook’s “Like” button is genius.  It’s positive, affirmative, and gives an incredibly simple way to express support for content we enjoy.  It requires no deep thought or time, yet sends a reinforcing signal to the poster.  It also provides immediate feedback on what your group of friends in the aggregate enjoy.

Those are nice perks, but the real value is that the button acts as a check on the overall quality and tone of Facebook content.  Everyone wants to earn likes.  But since there is (mercifully) no dislike button, you have to frame negative content up the right way to get liked.  No one wants to click like on a story about a house burning down.  But the same story, with a line or two about wishing the victims well, is easy to like. The inability to quickly display negative emotion towards a post forces the poster to position and comment on items in a way that makes light of frustrating events, or shows sympathy in tragedy.

Deep, meaningful, terrible, sad and heavy content can and do still get posted.  But there is an incentive to put these into some kind of context or perspective with a softer, human touch, or a fun-loving sarcasm that makes a like sensible.  This structure is a valuable contribution that alters the ways in which humans talk about the events around us.

We Already Have the Solution: It’s Called Freedom

Milton Friedman once said of the political system,

“I do not believe that the solution to our problem is simply to elect the right people. The important thing is to establish a political climate of opinion which will make it politically profitable for the wrong people to do the right thing.”

There already exists an institution that ensures people, be they right or wrong, do the right thing.  It’s called the market.

Any wish to constrain government, or keep political interests behaving in the interest of the general public, is a wish that government behave more like a market; and that the political class behave more like individuals must behave to succeed in a market.  All reform efforts aimed at making the state smaller, less oppressive, more accountable, more efficient in it’s various activities, and less arbitrary are efforts to make it completely unlike itself, and completely like the market.

What I mean by the market is the entire realm of voluntary exchange and coordination.  Politics, like all institutions, is a type of market, but not the type I mean.  It has two unique feature that no other institution has, it produces a host of things unthinkable under other institutions.

The first unique feature is coercion.  The transactions in the political system are not voluntary.  This dramatically alters the incentives and signals in all the exchanges.  “Customers” tolerate what they hate, because it’s not worth being jailed for.  The second unique feature is near universal moral approval.  Though the coercion is real and known by all, it is not only accepted, but praised and condoned.  No other institution enjoys this kind of unskeptical reception and sanction.  Without these two features, there is no state.

It is easy to see why governments produce so much of what we hate, and destroy so much value.  Any market entity that attempted to engage in a single activity the way government does would cease to become profitable and receive universal scorn.  On the market, people think it immoral and tasteless to say you’ll provide a free soft drink with a sandwich and not make good.  That kind of behavior from a corner deli wouldn’t last a week.  On the political market, people think little of a politician who promises to stop sending young people to kill others across the globe, but then sends more instead.  That kind of behavior might get you another four years.

If we wish for the wrong people to do the right things, we can engage in the monumental task of altering public belief and preferences enough that they are willing to pay the price for resisting the state.  We can work to continually alter the incentives faced by politicians on every single issue, fighting back against every incentive built into government.  Of course, the state itself resists this by its very nature, and always will.

The real solution is not the state at all, but the market.  It’s not changing the state, it’s letting it fade into irrelevancy as markets grow up around it, carrying out all the activities states try so jealously to monopolize.  Markets don’t require perfect consumers or producers.  They put bad people in the position where they must do good to succeed.

Friedman was right.  The easiest way to do it is to force political entrepreneurs out of government, and into the realm where they’ll have to be market entrepreneurs.

Radically Practical

There’s an assumption that practical and radical are on opposite ends of the spectrum.  Sometimes, the reverse is true.  The most practical things can be the most radical.

Radical means outside the status quo; something not often done or considered; something beyond the social mores and institutions of the day.  Practical means something that’s efficient at achieving your tangible, real-world goals.

Think about how many social norms and activities are horribly inefficient: K-12 education, college, formal attire, working in a giant office building instead of from a remote office, buying instead of renting, working for someone else instead of contracting out or starting your own firm, waiting to retire before you live where you want to, and on and on ad nauseum.  None of these are bad in themselves, but considering the stated goals of those who engage in them, they’re almost always an unnecessarily costly and painful approach.

If you zoom out, get in touch with your real desires and goals, and consider the best way to achieve them, so many of the standard approaches turn out to be wholly impractical.  Don’t worry about what’s considered radical by society; ask yourself what works best at getting what you want, and do it.  It’s prudent and practical, even if others consider it radical.

If doing what works best for you is radical, wear it as a badge of honor.

The Renewing of the Mind

The transition from one deeply held belief to another is not a matter of intellectual argument.  It’s not a matter of adapting a new set of ideas on an issue, it’s a matter of becoming a new person.  The more deeply held the belief, the truer this is and the more laborious the transition.

It does take logical arguments.  But walking through the reasons a belief you have is false, and why an alternative is true, will not be sufficient to change your point of view for good, even if you accept the argument.  You’ve got to go out into the world and experience things, at which point your old beliefs will creep back in, since they are comfortable and second nature.  Even if you know they’re wrong, you won’t be able to recall exactly why.  A single convincing is not enough to overcome years of justifications and deeply etched neural pathways.  You’ve got to return to the logic, time and again and from every angle, until the conclusions no longer require work, but flow from you.  You don’t accept a new idea, you become a new person, one who holds that idea.

You have to be baptized over and over until all the residue of the former belief washes off.  You have to remove the scales from your eyes, layer by layer, until you see the world anew.  And you truly do see a whole new world.  It’s stunning how the acceptance of a different set of logical conclusions is not merely a swapping of bits of data in the brain, but a fundamental shift in the lenses through which the entire world is taken in.  All looks different from the vantage point of the new belief.

One of the surprising things is how incapable you are after your transformation of acting like your old self.  It becomes impossible to even remember how and why you used to believe what you did.  You may lose patience with others who believe what you once did.  It would seem, coming as you did from the same place, that you’d have a keen understanding of their position.  Instead, you find as time passes and your new self becomes more familiar, you look at the same picture and see things so different that dialogue becomes difficult.  You have to remind yourself that they are on a journey, and a single conversation will not suffice to transform their mindset.  You can’t get them to see what you see with one dose of data.  They’ve got to be curious enough to examine and reexamine the issue, each time removing another layer of the lens, just like you did.

You can become many different people over the course of one lifetime.  I recall some of the biases and beliefs of my former selves, and I can only smile in wonderment.  How did I persist in believing those things for so long?  How much happier am I now with new eyes!  I imagine I’ll eventually think the same about some of my current beliefs.

Some new beliefs still aren’t second nature.  I find myself in situations where I no longer believe my default response, but I haven’t transformed enough to know what my new ideas mean in practice.  I’ve got to return to the arguments, again and again, until my mind makes a shift.

First, you get the idea intellectually.  Enough work, and you get it on a gut level.  Finally, when the transition is complete, you understand it well enough to explain it to others.  Arguing for an idea you haven’t yet become is difficult and counter-productive, unless you’re doing it as a lighthearted intellectual exercise.  Become a new person, and your very life will be an argument for your beliefs.

The Choir’s the Only Audience Worth Preaching To

All learning is self-motivated.  No one has ever successfully crammed a belief down the throat of another.  Enough brow-beating can coerce someone into changing their actions, but it cannot change their heart.  Even absent heavy-handed tactics, telling someone they are wrong will never induce them to alter their worldview unless they are already seeking.

Engaging those without some level of curiosity in your ideas is a waste, unless you enjoy it for its own sake.  But that’s the really peculiar thing; no one does.  When people get frustrated by discussion, it’s not because their open-minded interlocutor is asking too many good questions and seeing too much merit in the other side.  It’s because the hidebound counterpart can’t even work from the same basic assumptions, and resorts to illogical arguments or ad hominem.  That’s not because the wrong words are being used, it’s because the wrong person is being talked to.

A lot of people claim to love debate as a format for discovering what is true.  It supposed to be more balanced and less dogmatic than a presentation on just one side of an issue.  It seems just the opposite in practice.  Never have I seen a debate where a debater says, “I’ve really learned a lot and changed my position!”  Of course, it’s the audience who are supposed to learn, but that too is a rarity.  People watch debates for the spectacle, and to cheer when their side scores a rhetorical point.  There is nothing wrong with this in itself, but if a person were genuinely uninformed and wanted to learn about an issue, a debate would be the a poor way to do so, as the emphasis is on posturing and outwitting, not enlightening.  When defenses are up, nothing gets in.

If your goal is to be understood, or to help others see how a change in mindset could better their life and the lives of others, the choir – those who have self-selected into the space where your ideas are discussed – are the best audience to preach to.  If you value your own happiness, abstaining from street corner sermons to uninterested or hostile passersby is a must.  There are many derogatory sayings about talking to people with similar ideas, but it should be the opposite.  All the grumpy, hateful, fruitless and frustrating conversations happen when people walk away from the “echo chamber” and shout into ears that don’t care to hear.

Don’t waste your breath on people who have not signaled somehow that they are interested in your ideas.  You’ll live a happier life, and reap the immense rewards or real, back and forth, give and take conversation that builds the mind of truth seekers on both sides.  You learn to dance where you can freely try, in a studio with other dancers, not at the Bomont chapel.

Interview with a Rabble-Rouser: Leon Drolet

Some of the most fascinating people and ideas are in our immediate circle of acquaintances.  I have enjoyed interviewing some of my friends for the blog, and I’ve learned interesting things by asking questions I don’t typically ask of people I already know.

Today’s interview is with my good friend Leon Drolet.  I worked for Leon many years ago in the state legislature, and it was, in part, his influence that helped turn me away from politics and to what I think is the more productive world of ideas.

Leon is one of the most honest, entertaining, and sometimes shocking individuals I know.  The last thing his self-proclaimed giant ego needs is more praise, but I’d be lying if I didn’t say he has influenced me in important ways.  He likes to joke that he takes credit for everything, but in my case, he is due some credit for some successes I’ve had.  Of course, I reserve the right to blame him for all of my failures as well.

IMM: I’ve described you as a rabble-rouser because, frankly, I don’t really know what else to call you. What do you say when people ask what you do?

LD: I usually tell people that I’m not sure what I do, but “it has something to do with ‘liberty’, I think”. My goal is to advance liberty in all ways I can be effective at it. Those ways are varied: often political, sometimes educational. Sometimes I write op-eds and engage in media interviews, sometimes I run for political office (I’ve been elected six times to state and local office). Sometimes I create public events like rallies and grassroots groups, sometimes I work to change laws and state constitutions through petition campaigns and elections. Sometimes I assist college students who want to learn more about libertarian ideas, sometimes I organize forums for libertarian networking. Sometimes I work on projects that engage the public on a specific libertarian concept – like civil rights being for individuals instead of for identity groups.  How can I describe all of the above in a simple sentence? So, I don’t – it is more fun to tell people that I do not know what I do.

IMM: Are you doing what you want to do?

LD: I try to avoid things I don’t want to do.

IMM: What is the theme that runs through your various activities and employments?  What is your goal?

LD: My goal is to find and implement ways for libertarian concepts to gain wider recognition and appreciation in society. And to have fun doing it. I’m not interested in drudgery, so I pursue that which I love in fun and interesting ways. Ideally, I would create and strategize and showboat and laugh through each liberty-advancing venture, but I have to do some less-interesting logistical and bureaucratic execution work. It would be nice to have staff to do the boring stuff.

IMM: You’ve been in and around the political game quite a bit, yet I know few people as dismissive of the importance of politicians and ready to downplay the role of politics in changing the world.  Is this a contradiction?

LD: I hope so. Oscar Wilde said, “The well bred contradict other people. The wise contradict themselves.” and I need all the advice about appearing wise that I can get. I do political work because I lack skills more useful to society. Before I learned how social change really happens, I thought political change was key. So I invested in learning political campaign skills: how to best utilize resources in election campaigns, how to target voters and hone messages, how to engage others in the political process, etc. Those are among my skills now, for better or for worse.

IMM: What are some common misconceptions about politics?  What would people be surprised to know?

LD: People think politicians matter – and to prove it, they point to one or two politicians they think have mattered. While there are exceptions, 95% of elected officials don’t matter and the world would hardly change had they never been elected. Politicians’ decisions are molded by many factors around them. If you learn to see the forces that create a politician, you can predict what they will do 95% of the time. If you learn to affect the factors influencing politicians, you can steer a great many politicians. This is far more effective than trying to elect “good” politicians one at a time. “Good” politicians will still do bad things if the incentives aren’t right. Change the incentives.

IMM: You have a habit of making light of everything. There never seems a bad time to joke for you. Is this a conscious approach to life, or just the way you’re wired?

LD: Life is too precious to be bored and humor, especially the absolute worst cringe-inducing humor, is rarely boring.

IMM: Most public figures work hard to keep up an unoffensive image. You love being in the public eye, yet you don’t really sugar coat your radical ideas and sometimes unserious approach to life. How have you been able to get away with it?

LD: Tell people what you really believe and, if it is unorthodox, use humor. Especially self-deprecating humor. People appreciate humility and the ability to recognize (and to put into approachable context or ‘frame’) one’s own relatively less popular positions on issues or ideas. People respect someone, and engage them on their ideas, if the person is consistent and fun and humble. Of course, I am the most humble person the world has ever seen…

IMM: Can you sum up your philosophy?

LD: Customize life to fit your values to the maximum extent possible. Love and exalt that which is truly beautiful. Die proud of the life you led.

IMM: Have you always seen the world this way, or was it a journey?  Did you come by your beliefs easily, or with some difficulty?

LD: Like everyone, I evolved. The most important step in that evolution was recognizing that discovering truth is the highest value, and that logic and reason are the most reliable avenues to discover truth. Being able to recognize my biases and accept responsibility and be aware of my many deep flaws are the most difficult parts of my journey.

IMM: What kind of legacy do you want to leave?

LD: I want society to be a freer place because I have lived on Earth. My ego demands that my life have mattered – that people will be better off than had I not been born. I want to be proud of my life and to have enjoyed it greatly.

The Timeless Way of Being

I am currently reading Christopher Alexander’s The Timeless Way of Building on the recommendation of a friend.  It is one of those books that is so full of insight that it cannot be absorbed all at once, especially with the analytical part of the brain.  It is as intuitive as it is logical.  It’s the kind of thing that forces you to think outside of your paradigms, but in a way that is oddly comfortable.

Yesterday a section of the book stood out to me in particular.  It was about the patterns in building that are good at resolving conflicting forces, and those that are not.  Alexander maintains that there is near universal agreement on what patterns of, say, a window or a garden resolve conflicting forces.  He asks people how they feel in a certain window area vs. another, and 95% or more feel good in the same one.  It may seem outlandish to claim that there is so little disagreement about what makes for a good pattern in building, but the key for Alexander is the word feeling.

He does not ask what they think of flat windows vs. Bay windows.  He does not ask their opinion on window material or position.  He does not ask what a builder should do.  He does not ask anything that evokes a belief or idea or a connection to some overarching plan or policy.  These ought expressions get in the way of the is  of the forces at work within us.  It turns out it is incredibly hard to be honest with ourselves about what feels good.  It takes a lot of discovery, and shedding all the baggage and ideology we carry around.

It someone asked me what I thought of using locally grown ingredients in food, my mind would immediately leap to the idiotic and regressive political movements that seek to force economies into localism, drive up prices, drive down quality, get everyone too involved in everyone else’s business while self-righteously proclaiming the superiority of an absurd proximity bias.  In other words, my thoughts on the matter would probably be negative.

Because of this, it is possible that I would overlook an opportunity to bite into a delicious and juicy local fruit at a farmers market, for fear of giving credence to the food busybodies.  These thoughts – my view that no one ought to get preachy about local ingredients – might prohibit me from finding alignment with the genuine feelings within me.  It’s harder than it first seems to constantly stay in touch with what feels right – with who we actually are – in the face of all the things we think we should be and believe.

This is one of the reasons democracy is such a poor way of resolving collective action problems.  It not only seeks and allows our mere opinions, it rewards our proclamations of what we wish we thought, or what we pretend to want, instead of what actually make us fuller, happier people.  It rewards and glorifies the boring lies and spin we weave into our narratives, and vilifies our honesty about what really harmonizes with us.

It’s much more fruitful to dig down to the bottom and discover what you really do feel, and work with those forces rather than pretending they don’t exist.  This is why capitalism is such a powerful and beautiful system of social coordination; because it takes humans as they are, imperfect knowledge and motives and abilities, and the scarcity and difficulty the natural world presents, works with it, and channels it all in a harmonious and life-giving way.  Capitalism is honest.

This is why the economic way of thinking – the rational choice model – is so enlightening and useful in explaining human behavior and institutions.  It does not condone or condemn, it just accepts ends as a given and seeks to understand what means will and will not achieve them.

Certainly some goals or desires or feelings are better than others.  Certainly some are worth trying to change.  But playing pretend and building patterns around forces we wish existed in us and in others, instead of what’s actually there, doesn’t help.  There is no better way to express this insight than to quote The Timeless Way at length:

“But a pattern which is real makes no judgments about the legitimacy of the forces in the situation.

By seeming to be unethical, by making no judgments about individual opinions, or goals, pr values, the pattern rises to another level of morality.

The result is to allow things to be alive – and this is a higher good than the victory of any one artificial system of values.  The attempt to have a victory for a one-sided view of the world cannot work anyway, even for the people who seem to win their point of view.  The forces which are ignored do not go away just because they are ignored.  They lurk, frustrated, underground.  Sooner or later they erupt in violence: and the system which seems to win is then exposed to far more catastrophic dangers.

The only way a pattern can actually help to make a situation genuinely more alive is by recognizing all the forces which actually exist, and then finding a world in which these forces can slide past each other.

Then it becomes a piece of nature.”

Mr. Alexander is an architect and is here talking about patterns in rooms, gardens, buildings and towns.  He refers to things like the human desire to go towards the light in the room, and the desire for comfortable seating.  The patterns he seeks are those that bring into harmony such forces.  But read the above again, slowly, and consider how much broader this insight might apply; to institutions, to social coordination problems, and to our own lives.

A Few Quotes

On politics and government

“Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.” – C.S. Lewis

“I am really sorry to see my Countrymen trouble themselves about Politics. If Men were Wise the Most arbitrary Princes could not hurt them. If they are not Wise the Freest Government is compelled to be a Tyranny. Princes appear to me to be Fools. Houses of Commons & Houses of Lords appear to me to be fools, they seem to me to be something Else besides Human Life.” – William Blake

“Politics is a dirty business, a ruse, an ideological cul-de-sac, a vast looter of intellectual and financial resources, a lie that corrupts, a deceiver, a means of unleashing vast evil in the world of the most unexpected and undetected sort and the greatest diverter of human productivity ever concocted by those who do not believe in authentic social and economic progress.” – Jeffrey Tucker

“Sed quis custodiet ipsos custodes?” – Juvenal

On tyranny

“Of all tyrannies, a tyranny exercised for the good of its victims may be the most oppressive.[…] those who torment us for our own good will torment us without end for they do so with the approval of their own conscience. They may be more likely to go to Heaven yet at the same time likelier to make a Hell of earth.” – C. S. Lewis

“The struggle for freedom is ultimately not resistance to autocrats or oligarchs but resistance to the despotism of public opinion.” – Ludwig von Mises

“As long as the public identifies order with law, it will believe that an orderly society is impossible without the law the state provides. And as long as the public believes this, it will continue to support the state almost without regard to how oppressive it may become.” – John Hasnas

“I have sworn upon the altar of God, eternal hostility against every form of tyranny over the mind of man” – Thomas Jefferson

On freedom

“And now that the legislators and do-gooders have so futilely inflicted so many systems upon society, may they finally end where they should have begun: May they reject all systems, and try liberty; for liberty is an acknowledgment of faith in God and His works.” – Frederic Bastiat

“Every man must have freedom, must have the scope to form, test, and act upon his own choices, for any sort of development of his own personality to take place. He must, in short, be free in order that he may be fully human.” – Murray Rothbard

“I freed thousands of slaves. I could have freed thousands more, if they had known they were slaves” – Harriet Tubman

“The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion” – Albert Camus

The Neutrality of Everything

A hammer is neither good nor bad.  It is a tool.  It is useful.  It can be useful in achieving good things, and equally useful in achieving bad things.  It is valuable because it is useful, but the fact that it has value does not make it good or bad.

The same is true of an iPhone.  The same is true of money.  These are all morally neutral, inanimate objects (Siri notwithstanding) that become extensions of human will and volition, and act as a catalyst for whatever good or bad ends we intend.  They deserve neither vilification nor praise, except in regards to their usefulness.

Tools have their own qualities and characteristics; they have their own nature.  They will react in certain ways to certain conditions.  If you slam an iPhone down on a hard surface, it will crack.  It’s silly to get angry at the characteristics of the iPhone.  Part of growing up is learning to understand and work with the natures of the objects around us, rather than being surprised or angered by them.

So much for tools.  What about people?  Immanuel Kant, along with just about every decent person I’ve met, would bristle at the thought of people as morally neutral tools; useful if properly employed, but neither praise nor blameworthy in and of themselves.  For good reason.  People as objects is probably a terrible and incorrect notion.  People have wills and can choose right or wrong.  People don’t just react, they can act to thwart one another.  They have qualities that take them beyond the level of tools.  That may be their place in the cosmos, but what about in our day-to-day perceptions?

It can be incredibly enlightening and freeing to treat people with the same neutrality we treat our iPhones.  Not because they are the same, but because seeing them that way can help shed bitterness and accomplish more.  If, just like you would with an inanimate object, we try to learn the natures of those around us and get an idea of how they will react to conditions around them, we will be better equipped to cooperate for mutual benefit.

Sure, they have motives, but ascribing motives and assuming intentions are often hindrances to productive relationships.  Whether or not it’s for good reason, if you know a person gets angry every time you say X, rather than begrudge them this habit, adapt.  Learn to navigate the world of human relationships with the same judgement-free attitude you do the non-human world.  People have natures.  They’ll act in accordance with them.  Don’t hold it against them, learn it, know it, expect it, and work with it.

There are certainly times when some kind of confrontation or intervention is required.  There are times when working around a person’s modus operandi may be worse than trying to help them see the need to change it.  I think these times are rare, and only really worth it when a kind of standing invitation to do so exists in the relationship.

See how it works to view people as morally neutral, rational agents, rather than out to help or harm you.  It can turn even unpleasant interactions into a kind of interesting puzzle.  It may be untrue, but it is useful and in some ways makes it easier to appreciate people and treat them well.

(An alternative approach, much more bizarre and playful, is to treat everything like we treat people.  Ascribe will, motive and personality to your car, your iPhone and your coffee mug.  Perhaps I’ll discuss this another day…)

The Art of Science

A fascinating article in the Wall Street Journal this week claimed that great scientists needn’t be good at math.  E.O. Wilson argued that big ideas, not number crunching, are the source of major breakthroughs.  In other words, it’s the art of science, not the science, that inspires the game-changers.

I think there’s something here that applies beyond the physical sciences.  The social sciences, in particular economics, have been in a race of sorts to see who could mathematize fastest.  While complex modelling and statistical analysis can illuminate, they cannot generate.  Data is meaningless without a theoretical lens through which to interpret it.  Path-breaking work comes not from those with the best “hard” skills, but from those with the best paradigmatic innovations.  The best work seems to come from seeing the world differently, constructing theories from the new lens, then running some numbers to see how they look from the new vantage point.

This bit about seeing the world anew has never been more profoundly communicated to me than in a book by the novelist Arthur Koestler, The Act of Creation.  Koestler sets out to reveal general rules of creation that apply across media – from the creation of a joke, to a work of art, to a technological invention.  It is a stunningly informative and ponderous work.

Koestler describes worldviews as matrices of thought; well-worn knowledge and assumptions that we carry along with us and use as shortcuts for understanding our world.  The eureka moment – the burst of laughter in a joke, the flow in the making of a sculpture, the sudden insight that unlocks the innovation – comes when two separate matrices intersect.  Koestler calls this intersection “bisociation”, and sees it as a kind of relieving of tension as two paradigms moving in what appears to be unrelated directions suddenly converge.

A poignant example in the book is Archimedes’ discovery of how to measure the purity of gold in a crown.  Archimedes knew the weight per volume of gold vs. other metals, but he could not melt the crown down to figure out its volume.  The thought matrix relating to weights, volumes and metals was completely unrelated to Archimedes afternoon bathing.  Yet as he slipped into the tub and noticed the water level rise, matrices collided and the bath solved the measurement problem of the crown.  It was not new, fancy calculations that resulted in this breakthrough on determining purity in oddly shaped gold items.  Instead, it was a bisociation of existing knowledge on water displacement with that on metallic weight.

Not only is creation about seeing familiar facts in new ways, it’s about allowing oneself the time and mental play to do so.  Some of the greatest eureka moments have come upon waking from a dream, going on a long walk while the mind wanders, or taking an explicit break from the problem at hand.  It is true, the great innovators have been versed in the science of their craft.  But what separates creators from specialists is not better technical expertise, but new eyes that generate new ideas.

Think big.  Explore.  Don’t let a lack of mastery keep you from probing the mysteries that fascinate you.

What if ‘The Least of These’ are Criminals?

Nearly every religious and ethical system places a high value on helping those who need it most – those who can do little to help themselves, and who have fewest opportunities, and fewest advocates.  But who are “the least of these”?

People who feel a calling to help the down-and-out often work in cancer research, the Red Cross, international humanitarian organizations, or soup kitchens.  These are all noble efforts.  But in a way, these are the easy targets, and the ones who get the most attention from charity workers.  There are other individuals who actually have significantly less access to assistance, and who are more consistently abused and taken advantage of.

Who are “the least of these”?  Illegal immigrants.  Drug dealers.  Prostitutes.  Felons.  Those accused of crimes who are assigned a public defender.  It is these members of society who are most consistently abused, and who have nowhere to turn and no one who thinks them worthy of assistance. They are in the most difficult position of all, precisely because they are not all wonderful, innocent people.  Some of them might be scoundrels, though innocent of whatever particular charges they face.  Some of them may be decent people.  No one knows, and they rarely get a chance at a fair hearing.  All the incentives are against them.  Law enforcement and prosecutors pad their stats and claim they’re making the world safer by abusing and locking them up.  Public defenders have no incentive to prove them innocent.  The general public assumes that because they seem less than trustworthy in some things, or because they’ve broken the law, they’re probably guilty of whatever they’re accused of and deserving of whatever punishment.  Who would stick their neck out for them?

Working with cancer patients or the innocent poor of the third world is not only fulfilling for many people, but it also makes them look good in the eyes of the public.  But helping accused criminals, drug dealers, prostitutes or illegal immigrants might destroy your reputation.  It’s relatively easy to help people who are seen as good people on hard times.  But what about risking your reputation to help the seedier members of society who are on the wrong side of the law?

What if you told me your one passion in life was to help those least able to help themselves: What if I told you the way to do the most good for those that most need it was to help illegal immigrants avoid harassment by state officials, or to fund legal defense for those accused of crimes who are given a public defender?  Would you do it?

I don’t think anyone is obligated to take a career helping others.  Nor do I think charity efforts are the only or best way to help others.  Indeed, producing, creating and exchanging in the free market, and cultivating the ideas of freedom to do so are more powerful in the long run than all these efforts.  But for those who feel the most fulfillment helping the least of these in the short term, it may be worthwhile to consider deeply who the least are.  Yes, it is a subjective evaluation – a rich and famous person without a friend may be desperately needy.  I am not claiming we can know in any objective sense who are the least.  But we might try expanding our paradigm.

Consider those labelled scoundrels.  Consider those called criminals.  Jesus risked his reputation by hanging out with the unclean riff-raff of society.  Not just the noble poor, but the prostitutes.  He didn’t care that the law condemned them to death.  He dealt with them on their merits as human beings, not their status in the man-made legal system.

Most assistance efforts have a non-criminal record as a precondition to receiving help.  Maybe that blocks the very people who need the most help from getting it.  The laws of man do not determine who is and is not worthy of help.  Don’t let them distract you from offering it.

The Paradox of Survival

People who live the fullest lives have a loose grip on everything. They don’t cling too tightly to relationships, possessions, health or life itself. They are free from mood-controlling fear and worry. They take the prospect of terminal illness or the loss of a job with ease, because they don’t find their solace in their present material position relative to others, but in something deeper and more unshakable.

The ability to let go of things is useful in every arena of life. Let go of your kids rather than lamenting their choice of hobbies, or the fact that they grow and change. Let go of your fear of losing and put yourself into your sport with abandon. Let go of the desperation to be loved or else you are likely scare others away; to be less lovable. Let go of fear of death, and what life you have is richer.

All this freedom found in letting go, yet humans are programmed to seek their own survival above all else and against all odds. Are we to fight our own hard-wiring? And why are humans so universally inspired by stories of fighting cancer, fighting the odds, resisting the inertia of world, not giving up, not letting go? There is something noble and heroic about refusing to roll with the punches.

How can we square these competing approaches? If suffering from a serious sickness, is it best to let go of our fear of pain and death and find our zen, or should we fight the degradation of our bodies with every fiber?

Both.

There is a way to reconcile a loose grip on life with a refusal to let go of our dreams. I haven’t mastered it. Few have. The space between freedom from worry over the vicissitudes of life, and intense focus on how to overcome them, is the place where greatness emerges. I’ve seen it in sports. Think about Michael Jordan playfully taunting his opponent at the free throw line. He was so free from the worry of missing the shot, or of embarrassment that he closed his eyes while shooting – a loose grip on the game. At the same time, he was so focused on dominating the game, being the best, and making the shot. Greatness.

The key is to hold on to what we have and keep climbing the obstacles that impede us to obtain what we want. The key is also to let go of what we have and be free from the fear of not obtaining what we want. Now all you have to do is both at the same time.