The Systems of the World

Sarah Perry is a contributing editor of Ribbonfarm.

Martial artist and folk hero Bruce Lee founded the martial art known as jeet kune do, “the style of no style.” Lee said of his style, “True observation begins when one sheds set patterns, and true freedom of expression occurs when one is beyond systems…I hope to free my comrades from bondage to styles, patterns and doctrines.”

Compare my friend David Chapman on the post-systematic system of thinking sometimes (probably misleadingly) called postrationalism: “The systematic mode can, should, must be superseded—not by the communal mode, but by something that combines benefits of both.” The systems and patterns that can oppress us are also extremely useful. Growing beyond them does not mean throwing them out. Chapman describes skillful use of systems as piloting nimble watercraft on a sea of meaning.

Bruce Lee begins his article with reference to a Zen koan:

A learned man once went to a Zen teacher to inquire about Zen. As the Zen teacher explained, the learned man would frequently interrupt him with remarks like, “Oh, yes, we have that too. …” and so on.

Finally, the Zen teacher stopped talking and began to serve tea to the learned man. He poured the cup full and then kept pouring until the cup overflowed.

“Enough!” the learned man once more interrupted. “No more can go into the cup!”

“Indeed, I see,” answered the Zen teacher. “If you do not first empty the cup, how can you taste my cup of tea?”

A naive reader might expect that Lee would only accept novice students, already-empty cups, free from the shackles of systems. But in fact he generally selected experts in some style of martial arts as his students. This is not a contradiction. Both Lee and the subject of the koan were speaking to those who already have a full cup.

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Refactor Camp 2016: Weird Political Economy

Since 2012, we’ve been holding Refactor Camp as an annual offline event in the Bay Area. This year, we’re trying a new format. Refactor Camp 2016 will be an online-only event, in the form of four 2-hour evening sessions, spread over the last 2 weeks of July. You can register here. We will be using the Zoom videoconference system, which has a limit of 50 participants.

The theme this year is Weird Political Economy (tagline is inspired by this great post). Over four sessions, each structured as a short introductory talk (~30 minutes) followed by a discussion (~90 minutes) we will cover four major themes. All 4 sessions will be 8:00 to 10:00 PM US Pacific Time, on the listed dates.

Screenshot 2016-07-05 15.52.57

Session #1: Tue July 19: The Weird State of the State (Venkatesh Rao)
Session #2: Thu July 21: The Weird State of Capitalism (Mick Costigan)
Session #3: Tue July 26: The Weird State of the Crowd (Megan Lubaszka and Renee DiResta)
Session #4: Thursday July 28: The Weird State of the Earth (Jordan Peacock and Sam Penrose)

The idea is to have well-prepped discussions about the general sense that “things are getting weird” in global affairs with a meaningfully broad/rich context. Are we really not in Kansas anymore, or do we just lack the context to grok the patterns in things going on right now? Is it time to apply the principle, “when the going gets weird, the weird turn pro”? Hopefully we’ll generate some interesting, situated thinking.

The four session topics: state, capitalism, crowds, and earth, will hopefully serve as four good overlapping global canvasses for discussion.

A slide deck overview of the theme will be posted a few days before each session, as required pre-read. The idea is for ALL participants to actually review these pre-read decks (should take maybe 30min each) so we can have a discussion where everybody is better prepared than usual in these sorts of symposia.

If you are interested in doing reading beyond these upcoming decks, here are some anchor references the session leaders will be using.  Though session leaders will be drawing on multiple sources, and we expect many participants will be coming from other perspectives, these should give you an idea of the level of discussion we’re hoping to hit.

The Principia Misanthropica

Let’s recap.

In the beginning, people were mostly unhappy, but not too unhappy about being unhappy. They hunted, they gathered, and when unpleasant things (such as having a leg bitten off by a lion) happened, they shrugged their shoulders and said, “what are you gonna to do, huh?” And they spent as much time as they could being idle, because that seemed to help them not be unhappy for a while. This worked particularly well when there were temporarily no lions around trying to eat them.

Then history began to happen.

The people who first noticed there was history going on — they were called poets — also discovered that it ruined idleness for them (this effect would later be named “the frame problem”). This made them very angry, so they decided to tell everybody about history. If they couldn’t have any fun, why should anybody else? They also decided to write some of it down, just in case their children, and their children’s children, tried to forget the discovery. Future generations, they figured, had a right to remain innocent of unnecessary and burdensome knowledge of events past. Perhaps some pleasure could be found in denying them this right.

There was nothing much they could do about the fact that their ancestors in their graves, unlike their descendants, were beyond the reach of their words. But in a stroke of genius, they realized they could make their descendants more miserable by pretending that their pre-historic ancestors had actually been continuously happy, instead of just free of unhappiness about unhappiness.

That made it look like it was all going downhill, which made the poets happy about being unhappy about being unhappy. Because at least those who came after would feel like they were even worse off.
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Immortality Begins at Forty

I discovered something a couple of years ago: Almost all culture, old or new, is designed for consumption by people under 40. People between 40 and Ω (an indeterminate number defined as “really, just way too old”),  are primarily employed as meaning-makers for the under-40 set. This is because they are mostly good for nothing else, and on average not valuable enough themselves for society to invest meaning in.

Immortality

The only culture designed for people between 40 and Ω is prescription drug ads and unreadably dense literary novels. Between age Ω and ∅, the age at which you die, there is only funerary culture. That second link is to an app for managing your own death called Cake. Why cake? Your guess is as good as mine.

But there’s a plus side. Forty is when immortality begins.

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A Good Name Points to You

I’m known among my friends and co-workers as the guy to help name your project. Coming up with good names sounds like a trivial talent, but it’s neither trivial nor a talent. It’s a completely understandable skill you can practice. A good name not only helps other people understand what you’re building, the exercise of naming a thing helps you understand why it exists.

It’s not the Wheel. It’s the Carousel.

Things decompose into mechanisms, implications, and consequences. The mechanism is how it works. The implication is what it does. The consequence is what it means for the lives of the audience you’re trying to reach. I choose one of those three to work from and try to tie it back to a simple analogy, soundalike, paradox, cultural reference, or some other hook to evoke an emotional response, which is the only way to get distractible monkeys like us to remember anything. Really make an effort to empathize with your audience and their interests. A name is a pointer to identity, but the arrow goes the other way. A good name doesn’t point to the thing, it points to you.

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The Holy Grail of Self-Improvement

The holy grail of self-improvement in modern times is a framework for individual experimentation and learning that can be used by the average person. The key question such a framework would have to answer is “How do people change?”

The-Holy-Grail-of-Online-Engagement

In this essay I will suggest possible answers to this question by looking at the recent history and theory of behavior change, the main obstacles this framework would have to address to be feasible, and a few promising directions from research and practice.

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Go Corporate or Go Home

If you’re in Silicon Valley, you might have missed the trend, but the percentage of American workers working for big companies has been increasing, even as corporate bureaucracy is getting more stifling. Strangely, this has been happening even as the companies issue press releases about being more flexible and adaptive, to compete with startups, as Paul Graham argues in his recent controversial essay on Refragmentation. But flexible seems to mean layoffs and reorgs into ever more complex and, yes, fragmented corporate structures. They aren’t slimming down into flexible startups.

Worse, startups scale into big companies, and transform into bureaucracies when they do. Harvard Business Review just came out with some advice on how to stop being a startup. Even startups can’t stay startups. Github, the catalyst for distributed software companies everywhere, is itself restructuring. As the author of this post on Github’s restructuring puts it, “Out with flat org structure based purely on meritocracy, in with supervisors and middle managers.” But why?

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The Epic Struggle between Good and Neutral

This entry is part 9 of 15 in the series Psychohistory

/* Zapp: prepare to continue the epic struggle between good and neutral */

Let’s say you are a member of the proud Red tribe, enjoying a ritual communal feast. There is mirth and joy in the air. There is eating, dancing, and various other sorts of revelry in progress. Everybody is enjoying the priceless feeling of being part of something bigger than themselves.

Suddenly, a young buck of your tribe runs into the camp ground, exhausted, wounded and bleeding. He delivers news of a grievous insult to your tribe dealt by the chief of the hated Grey tribe, and dies.

Now a different sort of priceless feeling of being part of something bigger descends on your tribe. This feeling is not derived from festive joy, but from infinitely outraged honor. Joy races against rage in every head. Hot heads and cool heads, young bucks and grey eminences, all start talking at once, to process the emotional calculus.

ContendingEmotions

Eventually, a consensus narrative emerges and a course of action develops. The narrative has done its job: helped you decide how to feel, allowing action to cohere and precipitate.

How should we understand the unfolding of this course of events? The answer lies in a principle it’s taken me quite a while to formulate to my satisfaction: narrative abhors a vacuum. 

What sort of vacuum?

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Minimum Viable Superorganism

Of all the remarkable things about our species — and there are many — perhaps the most striking of all is our ability to band together and act as a united, coherent superorganism. E pluribus unum. From many, one.

A few superorganisms in action. (Top: human towers of Tarragona, fire department, NASA. Bottom: Amish community, rowing team, ISIS.)

A few superorganisms in action. (Top: human towers of Tarragona, fire department, NASA. Bottom: Amish community, rowing team, ISIS.)

I don’t mean anything particularly high-minded by “superorganism.” It’s just a fun way to refer to a cooperative enterprise. Co-, together + operari, work. Acting in concert. Coordinating individual behavior in pursuit of shared goals.

Superorganisms, in this sense, include such mundane arrangements as law firms, soccer teams, city governments, and party planning committees. In fact, most of the groups we care about are superorganisms. A mere crowd, on the other hand, isn’t a superorganism. It’s just every man for himself — all pluribus, no unum.

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Productivity for Precious Snowflakes

We’ve been told for years now that what our parents and kindergarten teachers told us is not, in fact, true — we are not each and every one of us special unique snowflakes destined for greatness. In this essay I want to offer a new theory of productivity for those of us who, despite all the evidence to the contrary, still believe there is something valuable about our particular point of view. I will argue that the fundamental driver of creative work today is not values, goals, or processes, but unique states of mind.

Two identical snowflakes, via the NYT

Let’s start by taking this idea to unreasonable extremes: hyper-advanced aliens and digital souls.

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