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Tag: philosophy (page 9 of 27)

Profiles in Type L: Some Engineer at Microsoft

(Original typology in Battle Lines: Type L are the free-market technocrats and Type C are the conservative old boys in American society. Once more, I don’t identify with either of them.)

The always-intriguing corporate-insider blog Mini-Microsoft is the venting place for many of the R+D people dissatisfied with the state of affairs at that company. One anonymous commenter effectively summarizes the Type L’s case against the Type C, much as Paul Van Riper did. The parallels in content and attitude are very striking. I don’t get some of the terminology in the comment either, but this person’s point comes across anyway.

There are some geniuses over in Microsoft Research; somebody needs to set them free to productize.

It isn’t a lack of IC [individual contributor] talent. Although that is rapidly changing. it’s the decline of technical talent and integrity at almost all levels of management.

With “trios”, no individual is charged with cross-discipline technical oversight until GM or VP level. This is no the job of a GM or VP. It *was* the job of the now-extinct Product Unit Manager. Doubtless trios was sold as a way to commoditize skills by narrowing the remit of individuals along discipline lines. Unfortuately, those with broad skill sets that can envision how to actually make a prodcut (rather than a document or a nice report) have been pushed out. It is the age of the bureaucrat.

With trios, the notion of “product team” has vanished. A product team comprised all disciplines, and (usually) et weekly, with their PUM. This has been replaced by layers of tripartite committees based around the arbitrary notion of Dev, Test, PM. The meetings required have grown exponentially. A product team may only get together at a divisional all-hands.

BY GM/VP level, reporting on product state has been so sanitized that the majority of issues are never even surfaced. Yes, there is of course a category of issues that should never require a VPs intervention, but this goes way beyond that. “No bad news, ever”, is the rule. Anyone who rocks the boat is one of those negative, non-team-player 10%ers who will shortly be gone.

More senior ICs are, by definition, supposed to raise broad issues by dint of their level and years of experience. The existing culture makes this a very dangerous thing to do. That’s why I left in January after 10+ years.

The various disasters/missed opportunities over the last 10 years were well known to engineers at the front line… but due to a viciously-enforced policy of “no bad news, ever”, those who might have taken corrective action don’t find out until its too late.

There is a clear pattern of failure to execute… and it is not the doing of engineers. It’s a culture that rewards the suppression of “bad news”. It’s the lack of spine in the management chain to unpromise things that were promised, and blame their “underperforming” ICs when the crap hits the fan. Those with a spine soon find their prospects blighted.

Changing VPs won’t help much. They rely on their generals amd below to garner a picture of the situation. If those generals don’t provide truthful reporting, it simply isn’t possible to execute effectively. It’ll take an IBM/GE/HP/Honeywell (etc) sttyle intervention to fix this problem – it won’t get fixed by those who benefit (hugely) from it.

It’s like watching the third season of The Wire!

9 Tired and Wrong Received Ideas

Flaubert's Bouvard and Pécuchet, by Guy Davenport

Flaubert's Bouvard and Pécuchet, by Guy Davenport

These nine ideas are all wrong. (I believed many of these, whether explicitly or as an unstated assumption, at some point or another, so this post is directed at my past self as much as anyone.)

  1. The Greeks (Athens specifically) had a free direct democracy with open discussion, free of tyranny.
  2. Descartes formulated the fundamental concepts of rational subjectivity and selfhood under which we all still operate today, thus originating modernity.
  3. Enlightenment thinkers shared a rationalist, Panglossian optimism about controlling humanity and the state.
  4. The French Revolution was a seminal, epochal event that drastically and uniquely changed attitudes toward humanity, history, and politics.
  5. American religious fanaticism originates with the Puritans and associated peoples in the 17th and 18th centuries.
  6. Hegel’s dialectic is of the form “thesis-antithesis-synthesis.”
  7. Prior to the 20th century (or prior to Schleiermacher, Saussure, Wittgenstein, Derrida, etc.), language was taken to have determinate, definite meaning that directly referred to reality.
  8. Universal laws of Chomsky’s Universal Grammar, hard-wired into the brain, have been discovered, which apply to all known languages.
  9. A two part slippage of political terms (note how one term appears in both lists):
    1. Capitalism = libetarianism = free markets = laissez-faire = trickle-down = globalization = free trade = neoliberalism = liberalism = supply-side = mercantilism = etc.
    2. Communism = Marxism = Leninism = socialism = regulated market = welfare state = liberalism = Keynesianism = Great Society = etc.

These are some of the ones that I think about most often, ones that are taken seriously by some people I respect. (I’m not going to list “Barack Obama wasn’t born in the United States” or “Edward Said was a Muslim fundamentalist,” because I’m lucky enough not to deal with people who believe these things, and I’m trying to list these in order to change people’s minds, which would be impossible with anyone who believes those two.)

These ideas are frequently debunked or contested, but still I frequently hear them stated with blithe certainty. Even when the case is debatable, as with the French Revolution, there is such exaggeration of its singular importance that no event short of the Second Coming could fulfill the importance assigned to it.

Oversimplification is the main sin here. Two forms of it present here are origination and conflation. Origination states that a certain idea, concept, or practice began with a certain person or people at a certain time and place, and simply did not exist before that. Conflation simply packages together terms like “subjectivity” and “selfhood” and “rationalism,” so that an attack on one serves as an attack on all of them. And with both of these these goes Inflation, where the key idea/event/person is elevated to such singular importance that it becomes an excuse not to search for any lesser-known ideas/events/people that might serve to complicate matters.

While discussing Derrida’s critique of Husserl, I criticized Derrida for invoking a simplistic, received view of language, and then tarring huge swaths of the linguistic and philosophical tradition with it. I’m far from the first to make that critique, and he’s far from the first to make that move. It’s a variation on the straw man argument. Via conflation, the straw man is used against many opponents, not just one. (It’s far more efficient.) By finding the same straw man in thinker after thinker, entire traditions can be invalidated and subverted, so much the better to make the critique appear more sweeping, profound, and revolutionary. Derrida was taking after Heidegger here, who was the absolute master of this technique. (Presence is always present.)

But such straw man arguments aren’t necessarily used for critiques. The ideas above are used both positively and negatively. They are pieces of conceptual history that seem so widely accepted that in a hundred years, people may have trouble figuring out that these assumptions underlay so much contemporary writing. People often no longer bother to explain them or even to state them. As an analogy, Frederick Beiser has spent the last 20 years attempting to explain the impact of Jacobi and Lessing’s “Pantheism controversy” on the philosophy of Kant and most everyone else in that period. It was a huge imbroglio at the time, but people like me read Kant with no knowledge of it.

I’ll close with some wise words about conceptual generalization and simplification  from Albert O. Hirschman, who inspired this post. Here he is remarking on Marx’s famous “history repeats, first as tragedy, then as farce” remark:

This is the second time I find a well-known generalization or aphorism about the history of events to be more nearly correct when applied to the history of ideas. The first time was with regard to Santayana’s famous dictum that those who do not learn from history are condemned to repeat it. Generalizing on the firm basis of this sample of two, I am tempted to formulate a “metalaw”: historical “laws” that are supposed to provide insights into the history of events come truly into their own in the history of ideas.

Does anyone else have particular favorite received ideas they’d like to give?

Portrait of Denis Diderot

I have a great affection for Diderot and see him embodying most of the Enlightenment’s virtues (tolerance, curiosity, skepticism, logical thought, creative intuition) and few of its vices (overreaching, overgeneralization, arrogance, optimism, cynicism). This little portrait of him by the French Radical-Socialist Prime Minister Edouard Herriot (a flawed but still sympathetic figure in his own right), written in 1953, captures a great deal of his charm, though I think it’s on display in nearly everything he wrote.

I remember how in 1913 the French Senate wished to celebrate the second centenary of Diderot’s birth. I was then a member, the youngest, of that assembly. I said a few words which met with very little response. The Chamber did not support the suggestion that his remains should be moved to the Panthéon, and Maurice Barrès expressed his satisfaction at this in a careful essay which appeared in his book Les Maîtres. He did not consider Diderot to be a national figure; he saw him merely as a remarkable revolutionary genius, able as no one else to place charges of dynamite under all the principles and pillars on which society rests; a professor, as it were, of anarchy and an enemy of tradition.

Diderot considered a humanist education to be essential. ‘For several years running,’ he writes in his Project for a University, ‘I would read a passage of Homer every night before going to bed as regularly as a good priest says his office. I began early to suck the milk of Homer, Virgil, Horace, Terence, Anacreon, Plato, and Euripides, mixed with that of Moses and the Prophets.’

As a matter of fact he wanted to study everything and to know everything. As soon as he left college his true nature became apparent. Unable to settle down in an attorney’s office, refusing to choose a definite profession, flitting from literature to science and from Italian to English, mixing with company of every description both good and bad, but more often the latter, composing sermons, if necessary, for a Portuguese missionary, tutoring the children of Randon d’Haunecourt, the financier, but throwing up his job in order to be free again, sometimes reduced even to hunger, he managed to gain through his very independence a wide experience and culture which made him a singularly intelligent and well-informed Bohemian. At one moment we see him dressed in a grey plush coat taking a summer stroll along the Allée des Soupirs in the Luxembourg Gardens, and, at the next, wandering through the streets of Paris with torn cuffs and black woollen stockings sewn together at the back with white thread.

His originality lies primarily in his vast culture and in his scientific knowledge, so far in advance of that of his contemporaries. He had already reached an idea of transformism, the doctrine of evolution. A materialist, in favour of morality for sentimental and practical reasons, not from philosophic conviction, laudably hard-working, curious about everything, often confused, even incoherent but generous, cordial, with a shade of coarseness, becoming intoxicated with ideas, as others do with wine, vulgar at times and disordered as he was said to be, outstanding quality was life.

Who Is a Continental Philosopher?

In the debate over continental philosophy a few posts back, there was some question as to which philosophers fell under the rubric of continental philosophy. In the eyes of many observers, indeed, a certain strain of French thought has come to stand for the entire field. Both positive and negative attention have been focused around Derrida, Lacan, Foucault, etc., to the exclusion of many, many others.

So I was glancing through the Blackwell Companion to Continental Philosophy (1998) on Google Books tonight, edited by Levinas evangelist and Leiter nemesis Simon Critchley. Even Critchley and co-editor William Schroeder relegate that French strain to just one corner of a large tradition, and most of the names are far less contentious. Rather than trying to answer what continental philosophy is, I think it’s better just to look at these names to get a sense of what the field encompasses.

Part I: The Kantian Legacy:.

1. The Context and Problematic of Post Kantian Philosophy: Frederick C. Beiser (University of Indiana, Bloomington).

2. Kant: Robert B. Pippin (University of Chicago).

3. Fichte: Ludwig Siep (Universitat Munster).

4. Early German Romanticism: Friedrich Schlegel and Novalis: Ernst Behler (University of Washington, Seattle).

5. Schelling: Jean Francois Courtine (Ecole Normale Superieure, Paris).

6. Hegel: Stephen Houlgate (University of Warwick).

Part II: Overturning The Tradition: .

7. Feuerbach and the Young Hegelians: Lawrence S. Stepelevich (Villanova University).

8. Marx: Michel Henry (University of Montpellier III).

9. Kierkegaard: Merold Westphal (Fordham University).

10. Schopenhauer: Robert Rethy (Xavier University).

11. Nietzsche: Charles E. Scott (Pennsylvania State University).

12. Freud: John Deigh (Northwestern University).

13. Bergson: Pete A. Y. Gunter (North Texas State University).

Part III: The Phenomenological Breakthrough:.

14. Neo Kantianism: Steven Galt Crowell (Rice University).

15. Husserl: Rudolf Bernet (Louvain Catholic University).

16. Scheler: Manfred S. Frings (The Max Scheler Archives, Des Plaimes).

17. Jaspers: Kurt Salamun (University of Graz).

18. Heidegger: John D. Caputo (Villanova University).

Part IV: Phenomenology, Hegelianism and Anti Hegelianism in France:.

19. Kojeve: Stanley Rosen (Boston University).

20. Levinas: Hent De Vries (University of Amsterdam).

21. Sartre: Thomas R. Flynn (Emory University).

22. De Beauvoir: Kate Fullbrook (University of the West of England) and Edward Fullbrook (freelance writer).

23. Merleau Ponty: Bernhard Waldenfelds (Ruhr Universitat Bochum).

24. Bataille: Robert Sasso (University of Nice).

25. Blanchot: Paul Davies (University of Sussex).

Part V: Religion Without The Limits of Reason:.

26. Franz Rosenzweig: Paul Mendes Flohr (Hebrew University).

27. Martin Buber: Maurice Friedman (San Diego State University).

28. Marcel: Philip Stratton Lake (Keele University).

Part VI: Three Generations of Critical Theory:.

29. Benjamin: Rebecca Comay (University of Toronto).

30. Horkheimer: Gunzelin Schmidt Noerr (Frankfurt am Main).

31. Adorno: Hauke Brunkhorst (Frankfurt am Main).

32. Bloch: Hans Dieter Bahr (University of Vienna).

33. Marcuse: Douglas Kellner (University of Texas at Austin).

34. Habermas: Thomas McCarthy (Northwestern University).

35. Third Generation Critical Theory: Max Pensky. (SUNY, Binghampton).

Part VII: Hermeneutics:.

36. Schleiermacher: Ben Vedder (University of Tilburg).

37. Dilthey: Rudolf A. Makkreel (Emory University).

38. Gadamer: Dennis J. Schmidt (Villanova University).

39. Ricoeur: Richard Kearney (University College, Dublin).

Part VIII: Continental Political Philosophy:.

40. Lukacs: Gyorgy Markus (University of Sydney).

41. Gramsci: Ernesto Laclau (University of Essex).

42. Schmitt: G. L. Ulmen (Telos Press Ltd).

43. Arendt: Robert Bernasconi (Memphis State University).

44. Lefort: Bernard Flynn (Empire State College, SUNY).

45. Castoriadis: Fabio Ciaramelli (University of Naples).

Part IX: Structuralism and After:

46. Levi-Strauss: Marcel Henaff (UCSD, California).

47. Lacan: William J. Richardson (Boston College).

48. Althusser: Jacques Ranciere (University of Paris VIII).

49. Foucault: Paul Patton (University of Sydney).

50. Derrida: Geoffrey Bennington (University of Sussex).

51. Deleuze: Brian Massumi (McGill University).

52. Lyotard: Jacob Rogozinski (University of Paris VIII).

53. Baudrillard: Mike Gane (Loughborough University).

54. Irigaray: Tina Chanter (Memphis State University).

55. Kristeva: Kelly Oliver (University of Texas at Austin).

56. Le Doeuff: Moira Gatens (University of Sydney).

A reasonable list. It definitely has a French bias, but it’s not too bad. If compiled today, it would probably include Agamben, Badiou, and Negri too.

The unforgivable omission is Ernst Cassirer, who is only mentioned twice in the Neo-Kantianism article and once in passing by Beiser (whose work I very much like). Schlegel, Schiller, Saussure, Bourdieu, and Barthes also seem rather important.

Given the inclusion of a bunch of cultural and sociological thinkers, sociologists Max Weber, Emile Durkheim, and Georg Simmel should definitely be on this list.

Other worthy omissions: Humboldt, Brentano, Croce, Mauss, Lowith, Valery, Fanon, Bachelard, Blumenberg, Apel, Eco, Bouveresse, and Virilio. (Not that I like all of them.)

Also notable is how much of a catch-all Part II is for pretty much anything influential that was going on in the 19th century that wasn’t Frege or Comte. To some extent, the whole book is a catch-all! Do Rosenzweig and Levi-Strauss have anything in common? This is why it’s better to look at lists than definitions. Continental philosophy as it is today is very much an ex post facto definition, unlike analytic philosophy, which Bertrand Russell and the Vienna Circle very much constructed as a systematic tradition that has had a fairly strong continuity. This is an important point.

At any rate, it’s not until the final section of the table of contents that you get into seriously disputed territory. So I think it is completely feasible that one could completely trash most or all of the people in the last section and still be an enthusiastic proponent of “continental philosophy,” whatever it is.

[Here is an attempt at embedding the iframe from Google Books. Not sure how long this will work given the recent overturning of the opt-out settlement with publishers. No, I’m not planning to read the book.]

Profiles in Type L: General Paul Van Riper

A few months back, in Battle Lines, I talked about the divide between the free-market technocrats and the conservative old boys in American society, dubbing them Type L and Type C respectively. To review:

  • Type L: libertarian, technocratic, meritocratic, pro-business, anti-government, laissez faire,  pro-science, positivist, secular, elitist, progress-driven, Whiggish, optimistic. “The best should have the power.”
  • Type C: tradition-oriented, pro-status quo, nationalistic, protectionist, isolationist, xenophobic, social conservative, pro-business, pro-government (at least in regards to furthering other goals), pro-religion, cronyistic, chauvinistic. “The powerful should have the power.”

(Remember, I don’t identify with either of them! They’re just all we have.)

I had no trouble coming up with big-name examples of Type C (see: nearly our entire political system and corporate overlords), but had a harder time thinking of big-name Type L’s who weren’t associated with technology or economics. Part of this is that these are probably the only relevant places in society where Type L’s can thrive without being utterly annihilated by cronyism. The space for someone like Arnheim in Musil’s The Man Without Qualities doesn’t really exist, and I’m not sure if it ever did. Musil had to contrive a situation for brilliant (but oh so wrong) thinkers to be in positions of political power, and while the voices of the time speak through his characters, I suspect his characters may be improvements on their models, no matter how much he damns them.

Perhaps some CIA wonks might qualify, along the lines of George Smiley, but somehow I doubt it.

Alec Guinness as George Smiley - Insert Star Wars Reference Here

But tonight I thought of someone in the military who fits the bill: Paul K. Van Riper.

 

Paul K. Van Riper

Van Riper first came to notice when he very publicly failed to give the military the results that they wanted in their Millennium Challenge 2002 (note corporate brand). The war game was supposed to prove the validity of Rumsfeld’s super new strategies of high-tech, low personnel forces, and Van Riper took on the “Red Force,” some unnamed Middle Eastern player.

Hellbent on showing Rumsfeld how stupid he was, Van Riper used all sorts of clever gambits to render the high-tech stuff useless. In exchange, the Army cheated, ignoring his orders, handicapping him and resurrecting US forces to ensure the US won against Red Force. Van Riper, already retired, went public:

Van Riper said this approach ran counter to his notion of how an experiment should function. “You don’t come to a conclusion beforehand and then work your way to that conclusion. You see how the thing plays out,” he said. [Type C never says this.]

Van Riper said the blame for rigging the exercise lay not with any one officer, but with the culture at Joint Forces Command. “It’s an institutional problem,” he said. “It’s embedded in the institution.” [Who is he, David Simon?]

He was highly critical of the command’s concepts, such as “effects-based operations” and “rapid, decisive operations,” which he derided as little more than “slogans.” [Type C never ever says this.]

“There’s very little intellectual activity,” Van Riper said about Joint Forces Command. “What happens is a number of people are put into a room, given some sort of a slogan and told to write to the slogan. That’s not the way to generate new ideas.”

Van Riper’s single-mindedness can sometimes rub other experiment participants the wrong way, said a retired Army officer who has played in several war games with the Marine. “What he’s done is he’s made himself an expert in playing Red, and he’s real obnoxious about it,” the retired officer said. “He will insist on being able to play Red as freely as possible and as imaginatively and creatively within the bounds of the framework of the game and the technology horizons and all that as possible.

“He can be a real pain in the ass, but that’s good. But a lot of people don’t like to sign up for that sort of agitation. But he’s a great guy, and he’s a great patriot and he’s doing all those things for the right reasons.”

Van Riper is probably about ten miles to my right on all sorts of issues, but his very visible break with the US military and civilian leadership in this exercise and again shortly after the start of the Iraq war sets him aside from the military leadership as a type. So in a Frontline interview, while he praises Colin Powell even as he trashes McNamara and Rumsfeld, he also says anti-cronyistic things like this:

I see inside the United States Army the germs of a second intellectual renaissance that’s approaching these problems. And they’re not caught up in the sloganeering that most of the Joint community’s caught up in. They really are studying; they’re having conferences. The conferences aren’t love fests, where they put out some idea and try to get people to sign up to it. It’s a real debate, real argument, trying to synthesize some new knowledge out of it.

Is there anything in the current Defense Department that would lead you to believe those ideas will flourish?

I see nothing from the highest levels of the Pentagon that would lead to this. What I see is a support of the Joint Forces command by edict being told to be innovative. You cannot demand innovation. You can’t simply say to an organization, as Mr. Rumsfeld apparently did to the Army: “Be more innovative. You’re not innovative enough. Service Chief, you’re out of here.” That’s not the way to do it.

This is, of course, exactly what so many non-technical executives say to their R+D people, and this is exactly the response that the R+D people always have, right down to the ridicule of love fests. Type C’s have love fests because they are celebrating all being rich white guys; how can they not have love fests when they get together? They certainly would not let ideas get in the way. They say stuff like this:

Gen. William “Buck” Kernan, head of Joint Forces Command, told Pentagon reporters July 18 that Millennium Challenge was nothing less than “the key to military transformation.”

Van Riper would not use the phrase “the key to military transformation,” and I bet he never had a nickname like “Buck.” (He’s clearly more Sterling Hayden than George C. Scott in the Buck/Rip(p)er dichotomy.) And I bet he hates William “Buck” Kernan. We have an apparently near-perfect recreation of that sort of love fest Type C in David Rasche’s Rumsfeld/Bolton character from Armando Iannucci’s In the Loop:

These sorts do not like to lose wargames, ever. Reality must shift to accommodate them.

[This may be why I am more sympathetic to the analytic philosophy community than a lot of bloggers out there. The only thing worse than a room of people fighting over abstract issues and shutting each other down is a room of people all agreeing with the most powerful one there, be it Rumsfeld or Derrida. This is an oversimplification, obviously, but I don’t think I’m too far off the mark.]

Van Riper, who has been retired for many years, was last heard from in 2006 calling for Donald Rumsfeld’s resignation. What took him so long? Though I share some of Gary Brecher’s respect for his cleverness in U Sank My Carrier, my intention is not to praise Van Riper. I suspect he adheres to a form of realpolitik that I would find morally repugnant. I suspect he has his own sort of obsessive myopia indicated by tidbits like this: “General Van Riper would spend his chow break by issuing speeding tickets all across MCB Quantico.” I suspect I would find him rather scary. But if you are looking for the counterweight to the current ruling class of CEOs and politicians, people like Van Riper are probably the best you can do.

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