A Further Thought on Politics & History

Yesterday’s post got off leash and wandered, going places I didn’t start out intending to go. Nothing wrong with that, or, rather, nothing wrong with it that isn’t also wrong with about 95% of the content on this here blog. That said, let’s take up the theme again, see where it goes this time.

I posited that there are two consistent themes in America’s political history, one of which believes that all problems can be solved if the right people – good, forward-thinking people – have overwhelming power. The power is required to be overwhelming, as there exist Bad People who must be overwhelmed. In fact, the problem definition of those who embrace this line of thought always, as in, always, contains the idea that it is only bad people who oppose them, that good people would never dream of opposing them.

Thus, we have a dichotomy: the rhetoric used by such people will always be about justice, fairness, the little people, and how their goals would be simply achievable, inevitable, even, except for the bad people who lie, bully and obfuscate in order to stop them. The rhetoric is ultimately moral; with all morality on the side of those on the team, and complete immorality the defining characteristic of the opposition.

But: the concrete actions proposed are always, as in always, a power grab; the methods are almost without exception immoral by any objective measure. The likes of Dewey and Alinsky even acknowledge this when they denounce any who would hesitate to lie, manipulate or do any other evil to further the cause. Freire, among others, makes it clear that there are no rights except those gained by commitment to the Cause. While life and property are the obvious targets – we kill you and take your stuff  being the logically inevitable next step of these self-appointed messiahs – the right one might imagine one has to be told the truth is, in practice, the first victim of effort. As Dewey, taking a break from re-architecting our modern school system, said in his defense of the Russian Revolution, the end is all that matters; the collective means everything, the individual nothing.

As, I think, Zinn, of all people, points out: the Puritans fled relative religious freedom in England and Europe in order to establish their own theocracy in America. Be that as it may, the founders of Harvard were graduates and professors from Cambridge miffed that that hoary institution wasn’t Puritan enough, but still tolerated less pure and Puritan ideas. So off to America they go, to set up a proper Calvinist state. Per Wikipedia’s article on Harvard: 

A 1643 publication gave the school’s purpose as “to advance learning and perpetuate it to posterity, dreading to leave an illiterate ministry to the churches when our present ministers shall lie in the dust”; in its early years trained many Puritan ministers. It offered a classic curriculum on the English university model‍—‌many leaders in the colony had attended the University of Cambridge‍—‌but conformed to the tenets of Puritanism. It was never affiliated with any particular denomination, but many of its earliest graduates went on to become clergymen in Congregational and Unitarian churches.

The ‘never affiliated with any particular denomination’ is an odd claim – when the stated goal is to provide replacements for ‘our present ministers’ and the state is an arm of the Church, as it most certainly was in colonial Boston, what would ‘never affiliated’ mean? Also, one might get the impression from the way the above is worded that Congregational and Unitarian ministers were trained together at Harvard in a lovely gesture of ecumenism. What actually happened was that around 1800, a battle raged between the ‘almost certainly damned and there’s nothing you can do about it’ Calvinist Congregationalist and the ‘we’re all saved and there’s no way for us not to be’ Univeralists, which was ultimately won by the Universalists. Because Universalists, in the words of Kurt Vonnegut, don’t really believe anything, Harvard quickly fell to the secularists. (1)

The point here is that, while what has proved to be the superficial aspects of religion have been shed, the core belief that, if only they were in charge, the leaders of the Harvard community would bring about some sort of paradise on earth has persisted unabated, and, having shed the restraints of even Calvinist Christianity, is even more hell-bent on the destruction of its enemies.

While really truly Calvinist Puritans despised all other beliefs, believing Methodists, for example, almost certainly damned, they shared with other Protestants a particular hatred of Catholicism. They (we) were the real enemy, the Church the whore of Babylon. Over the last century or so, many ‘good’ Catholics have fallen under the sway of Harvard, and will, as the price of sitting at the cool kid’s table, embrace the project.

Of course, not everyone gets to go to Harvard. But there are workarounds. Early in the 19th century, Harvard ditched its ‘classic curriculum on the English university model‍’ and refashioned itself into a research or Prussian-model University, after the then-new University of Berlin. In the 18th century, various president and scholars at Harvard had prided themselves on their mastery of Latin and the classics; commencement speeches were delivered in Latin. But this began to pass away, as Harvard lost its religious drive and replaced it with the Prussian model’s research drive. It became much more important to discover new things, to advance mankind, than to pass on old things such as Latin and the classics.

As the oldest and most successful University in America, and as the source of key faculty and administration to other American colleges, Harvard was the model to follow. Publish or perish. Get in line with Progress. We are centuries smarter than those old guys anyway.

Everybody learns this wherever they go to school in America. (2)

The dominant position of this take has made assuming those who do not share it are ignorant, stupid and evil as easy as falling down for those who accept it. You, the true believer, owe them nothing but contempt. Following Marx, you would assume there is practically no chance you can awaken them to the enlightened truth, although, out of the goodness of your heart you might try. That’s how it happens that we who disagree get lectured on what we believe by those hoping to convince us, and dismissed with ad hominems when we push back. You either get it and are woke, or you don’t and are broke beyond repair.

The other thread mentioned yesterday, the one championed by Washington and the writers of the Federalist Papers, is the ferocious commitment to being free from tyrants of any flavor. To such a one, the most pathetic belief possible is that today’s wannabe tyrant, arriving in the fullness of time and one the Right Side of History, cares, really cares, about Justice, Fairness and all that is good, and will only inflict the degree of harm on our enemies that is necessary to achieve the Good.

Having seen the world operate under tyrants, under Central Committees and Committees for Public Safety and Five Year Plans, having read about Athens and Florence and Paris and the whiplash of mob rule to tyranny to aristocracy and back, and all the innocents destroyed and all the wealth robbed and wasted, we aren’t buying that now, finally, it will work of only we put a nice man like Bernie in charge. He’ll only seize the wealth of those who have too much (presumably more than three houses and a net worth of a couple million, but I’m sure that’s flexible…) and give it to those who deserve it!

What could go wrong? We, the Enlightened, the Woke, simply won’t repeat the results of EVERY OTHER ATTEMPT THROUGH ALL OF HISTORY to anoint a secular savior. We just won’t, and you’re a meanie, an unenlightened bad  person to even bring it up.

Is it any wonder the Bern wants college for everyone?

  1. I’ve long noticed something I call the Christian Hangover, where those who have drunk deeply of Christian ideals typically stay drunk on them for a generation or even two, all the while claiming their behaviors are not based on Christianity. Thus, we often see rabid atheists, at least for the first generation or even two, behaving more or less like traditional Christian gentlemen. It falls to their children or sometimes grandchildren to reach the logical conclusion that gentlemanly behavior is stupid under their current beliefs. This is why it is a good thing atheists have so few children. Harvard kept up appearances until almost 1900. It went from demanding traditional moral behavior from its staff – a manifestation of its internalized Puritanism – to tolerating bad behavior if you kept it quiet, to tolerating bad behavior out in the open to, today, demanding the enthusiastic embrace of immorality as a condition of employment. Increase Mather’s corpse is doing about 1,000 RPMs.
  2. With, one hopes, the exception of the Newman List schools and some of the committed Evangelical schools. And maybe St. John’s College.

A Brief Thought on Politics & History

Now, I know hardly enough of either subject mentioned above for my opinions here to carry much weight, so I will be receptive to correction by any who know better: Onward!

Two political opinions, let us call them, have existed side by side in America from colonial days, that continue to war with each other. The first, represented by Washington and the Federalist Papers, is the idea that no man can be trusted with unlimited power, that even when a happy accident blesses us with a Charlemagne or a Theodosius, say, he will sooner rather than later be followed by a more typical French king or an Honorius.

This state, where huge amounts of power are held by an unworthy man, is called tyranny or perhaps chaos, and is to be avoided. The best way to avoid it is to never entrust overwhelming power to any man. This is *the* lesson of history in the eyes of the Founders.

The second, a sign of intellectual development arrested during adolescence, is the belief that I could make everything better, if only I had enough power. Since most of us are too lazy to do anything at all to gather ‘enough power’, those in thrall to this belief most often identify someone seeking power who they think shares their goals, and wish him to have ‘enough’ power. They never imagine how this could go wrong, or, rather, they care SO MUCH for fixing the current problem, whatever it is, that all other issues are so much dust in comparison. Only a doody-head would even bring them up!

These attitudes are nothing new here in America. The second, for example, reveals itself in the lyrics of the Battle Hymn of the Republic, where the question of how best to free the slaves is subsumed under pure religious righteousness. It’s God’s work to go to war; anything less is, by unavoidable implication, the work of the devil. If only we had enough power, in this case an army, we could fix everything! No consideration for what would happen next is allowed to rise to mind.

Leading up to the Civil War, many people who fervently hated slavery nonetheless had practical doubts about the wisdom and ultimate efficacy of waging war to do so. They could point to successful efforts to free slaves and outlaw slavery well short of war all across the Western Hemisphere and Europe. Slavery is bad, but then so also is war, so maybe other options should be considered? They thought the strict Abolitionists were foolish and dangerous, that once a war started no one could say how it would end, and they refused to give any thought to the next steps even if the war was won. (Of course, this is a summary. Things never divide this neatly, but there were certainly plenty of people at the extremes.)

Once the bullets started flying, four score and 7 years of pent up fury was unleashed, until, as Lincoln said, “every drop of blood drawn with the lash shall be paid by another drawn with the sword.” (I think one factor motivating non-belief these days is the thought, deep down, that divine justice on the evils of this age would put even the Civil War’s carnage to shame. This thought must be suppressed. But I digress.)

We have one group of people, of which I count myself a junior member, who think history mainly a cautionary tale, or, rather, one cautionary tale after another, the point of which would be something along the lines of: trust not in princes. We see no evidence of a Capital H History moving dialectically ever forward. Not squinting, not with the rosiest of glasses. All there is is people being people. There’s plenty of beauty in there, but it hard won, and only raises its head above the waves of horror and misery when hard men make great sacrifices.

Great sacrifices have been made. Saints and heroes large and small have gotten us here, today. Our heads are just above the water still.

The other major thread believes that things not only can be fixed, they can be fixed by trying things that were ancient when the ancient Greek cities tried them and fell back into tyranny. History shows that while the strong man’s promises to use his power to kill the enemies and institute a paradise of fairness, the power grab and killing is as far as this sort of action ever gets. The only newish trick, the trick decried by Orwell: putting power into the hands of a dictator, and all his subsequent unilateral self-serving actions are called ‘democratic’; the farcically unexamined dogma imposed to justify this is called ‘scientific’.

And so on.

Years ago, realized that the victims of Marxist fantasies both overt and subtle have, with few exceptions, never heard a real counterargument. They haven’t so much been convinced as conditioned to be unable to imagine any alternatives. That’s the benefit of controlling the schools. The teachers and professors, more or less consciously as the case may be, spout dogmas as simple facts. Years of careful training in regurgitating what the teacher says in order to get the good grades and the other pats on the head schools hand out virtually guarantees that students thus educated will be simply baffled by any arguments or facts that somehow make it past the defenses. Mostly, the reactions are Pavlovian. I’ve seen this in college professors – I’ve seen it especially in college professors.

The only point here, and I think it’s one Trump, for all his bluster, gets: there is no point in arguing with such people, especially once they formed a mob. Individually, maybe, sometimes. But as a member in a reinforcing group, where the threat of losing standing is real and executed with remarkable alacrity, nothing you say will matter. History won’t matter. Facts won’t matter. Only the beauty of the promised paradise and the conclusively presumed evil of any who do not share the vision matter.

And through it all, they will call themselves open minded, educated and reasonable for shouting down all contrary opinions and wishing death on those propound them. It is a truly remarkable thing to behold.

Well, it’s not as bad as all that, really. But this post has gone on long enough.


Bad Numbers. Bad Assertions.

Swamped. Brief notes:

Image result for incredulous face
I have my doubts.

A. Slipped up and listened to the news over the radio on the drive in today. Heard the assertion that the stock market is down due to uncertainty over the China trade situation. Such single causes are routinely proposed for whatever the markets do every day.

I am amazed that people can say stuff like this with a straight face. Thousands if not millions of individuals and institutions make buy and sell decisions on stock exchanges every hour. Many if not most of these trades reflect the workings of more or less sophisticated strategies worked out months or years or lifetimes in advance of any individual event. Even more basic, it’s people making decisions in private.  Fundamentally, that’s what a market is. Buyers buy at what sellers are willing to sell for; sellers sell for what buyers are willing to pay. Yet we accept that there is *a* cause to whatever the market is doing at the moment?

B. Saw a claim that the current administration is evil and stupid for wanting to create a database of social security numbers for all food stamp recipients, to fight double-dipping across state lines, since less than 1% of recipients in fact double dip.

I don’t know anything about this issue, whether it’s big enough to warrant this or any action. I sort of think not. But I have to wonder: lacking precisely the data such a database would collect, how would one come up with that “less than 1%” claim? You send out a bunch of sociology students to hang out at supermarkets asking people paying with food stamps if they double dip? Or what? Seems a totally made up number, that, given the political motivations for believing it, will soon attain to Scriptural levels of certainty. If it hasn’t already.

C. The human capacity to not mentally break in half from the whiplash caused by snapping from one extreme position to its opposite continues to amaze. The current manifestation: the claim that Trump was going to cause WWIII and the concomitant nuclear holocaust by being mean to North Korea has been replaced with nary a pause by the claim that the ending of hostilities in Korea after 70 years is really no big deal (1), dancing in the streets by actual Koreans notwithstanding. These positions seem to be spouted by exactly the same people more often than not.

Um, what? I’m reminded of cult leaders, who keep the loyalty and even love of their followers right up to and past drinking the cool-aide. It seems nothing so mundane as reality can dissuade the True Believers. Me? I share the evident joy of the Koreans, who seem to me to be in the best position to know what’s going on.

  1. The conspiracy theories that have mushroomed up around Trump’s success put fake moon-landing and flat earthers to shame.

Actual versus Potential: Aristotle and Quantum Probability

I only understand maybe 50% (and that may be optimistic) of the esteemed William Briggs’ latest post, but must share: Quantum Potency & Probability.

Here’s my take on the issue: I’ve heard most of my life about how, at a quantum level, reality is probabilistic. What this seems to mean to people propounding it is that reality, viewed on a fine enough level, is not governed by the laws of cause and effect, nor even by the law of noncontradiction. Things can come into being and pass out of being for no reason; and some things can truly be said to both be and not be at the same time in the same way.

To be fair, it’s not often put exactly like that, but it sometimes seems to be. ( As is almost always the case, the better the scientist, the more careful they are about how they express themselves. Heisenberg was a great scientist, and so he was generally careful. His acolytes, and especially those who use him as a club with which to beat their enemies, not so much.) And to honest, as mentioned above, it’s not like I understand the math or even the finer points of the experimentation that is claimed to lead to these assertions. What I do understand is that math is not reality, however useful and even indispensable math may be to our understanding and using of the world.

In his book on the philosophy of statistical analysis Uncertainty: the Soul of Modeling, Probability and Statistics (which I still need to reread and review here! Time eats life, as some French dude once said) Dr. Briggs takes great care to distinguish between epistemology – how we understand things – and ontology – how things are. Applied mathematics belongs to the world of epistemology. I am reminded of a section of the Feynman lectures where he pauses after having filled a couple large blackboards with equations to note that it sure took a lot of math to describe what was, essentially, a simple motion, and that nature in doing what it does certainly isn’t doing all that math.

Related imageAnd, for me, that is the point. Just because quanta are nigh impossible to see and measure and appear to behave in incomprehensible ways doesn’t mean that their states are not caused, nor that they are anything other than what they are regardless of what we are able to deduce about what they are. It is a radical and unnecessary step, and contradicts the minimalist approach embodied in Occam’s Razor, to assume a new principle: that there are classes of uncaused phenomena, not just phenomena the causes of which we don’t yet understand.

The discussion on Dr. Briggs’ blog is far more nuanced and deep than my feeble understanding. One part I do understand, and which is commonly discussed on this blog: Insofar as science actually advances, they are following Aristotle and not any of the post 1630 philosophers. (1) Hylomorphism – the understanding that any object in the real world that we can consider is made up of form and matter – is, of course, how science routinely understands the world, even if the terminology has been beaten out of it. Modern science desperately wants there to be material and efficient causes only, and so does its best to pretend that there are no formal or final causes. This results in the absurdity of saying, for example, that a bird’s wings are not *for* flying, that it is not possible to describe them in terms of how they are to be used.

Of course, nobody talks this way except when pushed to the wall. But our analytic philosopher comrades, living on the cutting edge of the early Enlightenment, must insist that we don’t know and can’t meaningfully talk about formal and final causes lest we fall into the trap of *gasp* metaphysics. Can’t have that. Can’t live without it, either, but that just makes them mad.

Anyway, the most fascinating idea:

Additionally, hylomorphism entails a gradual spectrum of material beings with greater degrees of potentiality to greater degrees of actuality. Something has greater actuality if it has more determinate form (or qualities) and something has higher potency if it is more indeterminate with respect to being more receptacle to various forms. For example, a piece of clay has higher potency insofar as it is more malleable than a rock and thus more receptacle to various forms. A rock can likewise be modified to receive various forms, but it requires a physical entity with greater actuality or power to do so because it has more more determinate form as a solid object… [H]ylormophism predicts that you will find higher levels of potency because you are getting closer to prime matter. This is precisely what we find in QM. The macroscopic world has more actuality, which is why we experience it as more definite or determinate, whereas the microscopic world has far less actuality, thereby creating far less determinate behavioral patterns.

Briggs quoting Gil Sanders “An Aristotelian Approach to Quantum Mechanics” (which I haven’t read yet, but will). My paraphrase: the higher up a thing is on the scale of being – the more ensouled, the more natural in the sense of having a fuller nature – the more primary is form. The lower one goes, the less primary is form. Thus I am a human animal, among the most natural objects in the universe, one where over my 60 years has had pretty much all the matter in my body swapped out one or more times. Yet no one sane doubts that my form – human animal – has persisted through all those changes. Once we get down to barely perceptible objects, we barely are able to perceive their form at all – all we can see are the mysterious undulations of prime matter as various forms subsume it. And this is what an Aristotelian would expect: less or lower forms, less nature, less definition.

Mind blown. I’m going to need to think this over a lot.

  1. 1630, more or less, is the year Descartes retreated to his room, drew the curtains, contemplated his navel and started producing the anti-Thomist philosophy that spawned all the crap since. I wouldn’t object to using 1517 as the real start date, but it’s Easter Week! We’re playing nice!

Evolution & Society

Speaking of getting more circumspect the more I learn, treading more carefully on evolutionary topics these days than I used to. Thanks to those who have brought more depth to my understanding here and at other blogs and such, especially Mike Flynn. Of course, my continuing lack of understanding is nobody’s fault by mine. Onward:

There are here both a basic idea and a basic problem that war, or at least are made to war, with each other. First is the grand idea, not quite so grand as many imagine but grand nonetheless, of species arising under the pressure of natural selection. Darwin spends the first part of the Origin of Species (note: origin of species) discussing how farmers have always, more or less consciously, artificially selected the most desirable plants and animals for breeding and thus perpetuation. That’s the model to be kept in mind always when considering Darwin: natural selection is to be understood as analogous to what a farmer does.  Continue reading “Evolution & Society”

Time & Eternity

It seems that a lot of modern arguments over the existence and nature of immaterial reality hinge on a misunderstanding of what classic philosophers mean by ‘eternal’. Fool rushing in, I, the least among philosophers, will try to explain in one blog post what Aristotle and Thomas and hundreds of vastly better thinkers have filled libraries discussing. But, hey, never stopped me before! And maybe it will prove helpful to somebody. Weirder things have happened.

Here’s a description of how I understand the relationship between time and eternity as understood in a Thomist/baptized Aristotelian scheme:

Aristotle Altemps Inv8575.jpg
Da Man.  St. Thomas says so. 

Time is, as Aristotle says, the measure of motion. By motion, philosophers mean a change of any kind, not just changes in location. This definition may seem a little weird, but upon reflection is what any other meaningful definition must boil down to. For something to be one way or in one place and then get to another way or place, time must pass. A moment ago, the ball was orange and at my feet; now it is green and over there. Somethings have changed – time has passed.

Oddly enough, the key here is the verb ‘to be’ in its various forms. A mutable thing *is* at a given point of time; it *becomes* something else – green and over there – over time.

The funny thing: a man or a dog or tree or a river is what it is over the course of its life or existence, even though the material it is made of – meat or wood or water – changes over time. A man is the same man in some fundamental way over the course of his life, even if, as is the case, most of the material his body is made of gets swapped out, often many times, over the course of that life. Something persists over time that makes that man who he is, and it can’t be material. If it were matter, then a man would not be the same man after each meal or breath.

This fact, without which we could talk of no thing, has inspired much philosophizing and is at the roots of the Perennial Philosophy.  It is the recognition that some things are not matter and that talking and thinking about things requires a type of presence and persistence that matter alone does not offer.

Further, there are certain fundamental ideas to which no matter at all corresponds, that have no place in time whatsoever. No physical thing is a triangle or a rule of logic. Yet we are more certain of what a triangle is and what the law of noncontradiction means than we are of any of the ‘blended’ being we encounter in the physical world. These pure ideas are not mutable – it is of their nature that, if we understand them at all, we understand that they cannot change.

Some understanding of the nature of being falls out of this necessarily. Unchanging things belong to eternity. Eternity is not lots of time, or even infinite time, but rather is – something else. When we say that triangles, laws of logic, our souls or God are eternal, we don’t mean they last a long time, even an infinitely (unbounded) amount of time. We mean they are of a different order of being.

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Too humble to claim to be Da Man. But, really – he’s Da Man. 

Over the Physics and Metaphysics, hundreds of pages of Aristotle filled with arguments teasing out what reality is like. The Philosopher concludes that things in time – all the common things we experience – are the way they are because of immaterial things. Ultimately, through however long a chain of causes (or ‘becauses’ if you want) everything is caused – is and does what makes it the thing it is – by an eternal, unchanging Unmoved Mover. This, as Thomas pointed out 1500 years later, is what everyone understands is ‘God’.

In De Anima, Aristotle discusses the ‘soul’, by which he means the animating principle of all living things. Plants have souls which cause them to grow and reproduce; animals have souls that, in addition to growth and reproduction, allow them to sense and move about.  Men, as animals, have a soul that shares these powers. But men do one thing animals and plants don’t do – they understand.

Aristotle saw no reason animal and vegetable souls would be any less mortal than the material bodies they informed. You dog dies – its soul is gone. The remains are no longer a dog in any coherent sense – dead means ‘its soul is gone’ and that soul is what made that dog a dog. A dog, or a petunia, or a person does not have a soul; a living thing IS a soul and a body – an immaterial form informing matter. For plants and animals, the distinction between body and soul is purely intellectual or even theoretical. In practice, every plant and animal is both, or it is not a living thing.

Aristotle puts a surprising number of mental activities within the realm of the animal soul, because he, unlike most of us modern men, lived intimately with animals. He could see that a horse or dog figured things out, imagined some sorts of things in the course of acting (like where the rabbit was likely to be hiding), and even, in the case of dogs at least, dreamed dreams. But men do some categorically different thinking. We are capable of knowing eternal things, of pondering triangles, moral law and God Himself. Aristotle saw that this kind of thinking is different in kind from anything animals do, and so recognized a third kind of soul, the rational soul or intellect.

Here’s the logical step not followed, one I can’t spell out in a blog post: Souls capable of contemplating eternal things must themselves be eternal at least in some sense. Aristotle isn’t clear that this sense is personal as we understand it – that each individual human being has a unique immortal soul. Thomas spells this out: each human being has a unique immortal human soul that is and must be a direct creation of God.

The human soul is a creature of eternity. When we speak of our eternal home, we don’t mean a place within time, except with way more time. We mean a state beyond human understanding, of which we have only the faintest ideas as if seen in a mirror darkly. Somehow, within the Eternity that is God Himself, all creation from beginning to end is loved into being. Somehow, we have been given the incomprehensible gift of Time, within which we get to act on our nature formed in the image of God by understanding and creating and especially procreating.

A mystical as this all sounds, Aristotle, no Christian and no respecter of gods, got almost all the way there as a result of pure, hard-headed reasoning. He asked the hard questions: how is it that we know anything at all? How do we know about things like math, logic and the moral law that don’t materially exist? How is it that the world is so rationally ordered? In modern times, we flinch, and instead ask sophomoric questions and smirk suicidally at our own cleverness as we assert that our better questions are unanswerable: do we know anything at all? Are math etc. knowledge at all? Is the world really rational, or is that just us projecting?

Then we answer them. It is not clever to saw off the branch you’re sitting on, especially considering how high off the ground you are. To say we know nothing, that only material things exist and that what appears as an orderly world is just a projection, wishful thinking or a construct, is to destroy any basis for understanding or even communicating.  It’s not more reasonable. It’s just another flavor of the impulse that drives teenagers who snap back at their parents: I didn’t *ask* to be born!

More “Progress”

Surfing for job related reasons, came across this article (which I link to be polite; life is too short to read such things unless you’re paid to do it). I was lead to ponder: A related idea to Chesterton’s  point about classrooms – it’s what the schools assume that the students will learn even as they ignore what the teachers say – is the notion that it is the assumptions underlying an essay such as the article linked above that carry any message that might stick.

What message would that be?

Peter Drucker, the management guru, is often credited with the all-too-true saying that “culture eats strategy for breakfast.” In a later era, tech guru and investor Marc Andreessen famously said that “software is eating the world.” Now … there’s a growing realization that culture is eating software for breakfast, and perhaps lunch and dinner as well.

The challenge for IT executives and developers alike is addressing corporate culture and organizational issues that complicate even the best intentions.

There’s more along a similar vein. In fact, there really isn’t anything else in this essay.

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This man has the world at his feet! Or by the feet. Something like that.

I suppose a Cobbler’s Guild, faced with the daunting challenge of filling blank electronic pages, might publish articles about how nobody’s going anywhere without shoes, and there must be a meeting of minds between the shoemaker and the shoe wearer. People wear shoes at breakfast, lunch and dinner! We have a shod culture! Imagine the solemn duty, the awesome dignity we, the shoemakers, have to lead the culture – in comfortable, stylish footwear – into a glorious future.

Note the relationships implied in these short sentences quoted above. Culture, which we might think of here as simply the conventions honored by people when they function together, eat strategy. The implication – Peters is a *management* guru, after all – is that the culture should be *managed* in order to better facilitate acceptance of strategy.  Andreessen, an alpha geek, stands Peters on his head and says software is eating the world. (Software assumes the rhetorical position held by culture in the previous sentence – hmmm.) I suspect he might not see this world-consumption by bug-ridden and ephemeral tech as an entirely bad thing, or at least see it as an opportunity of some sort. Sounds like a horror movie plot to a sane person.

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An artist’s impression of Software.

IT people face ‘challenges’ in addressing corporate culture that complicate ‘even the best intentions’. Who, then, would be having these intentions? Would it not have to be the people in charge of the corporation, who have more or less intentionally shaped the culture?

IT people, who are legendarily among the least socially clued in people on the planet, are to see trivia like other people’s intentions and culture as mere obstacles to their intentions, which they summarily and conclusively presume are the *best* intentions. IT intentions contain, as an island inside another circle in a Venn diagram, any *worthy* intentions of the customer.

I wish this were exaggeration. Instead, it’s not the half of it. Man with a hammer style, IT people tend to more or less consciously believe that, always and everywhere,  top-down, expert-driven, we know what’s best for you solutions are not only the best solutions, but are, definitionally, the entire set of possible solutions.

And it gets worse! Because of various tech booms and consumer gadget-lust, technology leaders are often rich, insulated by money from those factors in the real world that stood a chance (however slight) of smoothing off the jagged edges of their hellish ideas. AND that money allows them to ACT on those unpolished ideas.

Woe unto us, and our children! Those ideas will fail in the long run, as all ideas untethered from reality eventually fail. But the damage inflicted as they thrash in their death throes would be something to behold – if we weren’t the folks getting thrashed.

Our heartfelt appreciation of a good, solid, comfortable pair of shoes does not, I should hope, incline us to appoint the cobbler God-Emperor. Our humble gratitude is what is due, and should be enough. IT is glorified cobbling, no more the fount of wisdom than any other rather narrow craft. But try telling that to the tech billionaires.

Let’s paraphrase Heinlein:

“Throughout history, ignorance and hubris are the normal condition of man. Advances which permit this norm to be ameliorated — here and there, now and then — are the work of an extremely small minority, frequently despised, often condemned, and almost always opposed by all right-thinking people. Whenever this tiny minority is kept from enlivening the culture, or (as sometimes happens) is driven out of a society, the people then slip back into abject ignorance and hubris, and recommence killing each other with appalling gusto.

This is known as “bad luck.”