Looking Out For the Human Side of Technology

October 28, 2018 By David Griesing Leave a Comment

Maintaining human priorities in the face of new technologies always feels like “a rearguard action.” You struggle to prevent something bad from happening even when it seems like it may be too late.

The promise of the next tool or system intoxicates us. Smart phones, social networks, gene splicing. It’s the super-computer at our fingertips, the comfort of a boundless circle of friends, the ability to process massive amounts of data quickly or to short-cut labor intensive tasks, the opportunity to correct genetic mutations and cure disease. We’ve already accepted these promises before we pause to consider their costs—so it always feels like we’re catching up and may not have done so in time.

When you’re dazzled by possibility and the sun is in your eyes, who’s thinking “maybe I should build a fence?”

The future that’s been promised by tech giants like Facebook is not “the win-win” that we thought it was. Their primary objectives are to serve their financial interests—those of their founder-owners and other shareholders—by offering efficiency benefits like convenience and low cost to the rest of us. But as we’ve belattedly learned, they’ve taken no responsibility for the harms they’ve also caused along the way, including exploitation of our personal information, the proliferation of fake news and jeopardy to democratic processes, as I argued here last week.

Technologies that are not associated with particular companies also run with their own promise until someone gets around to checking them–a technology like artificial intelligence or AI for example. From an ethical perspective, we are usually playing catch up ball with them too. If there’s a buck to be made or a world to transform, the discipline to ask “but should we?” always seems like getting in the way of progress.

Because our lives and work are increasingly impacted, the stories this week throw additional light on the technology juggernaut that threatens to overwhem us and our “rearguard” attempts to tame it with our human concerns.

To gain a fuller appreciation of the problem regarding Facebook, a two-part Frontline doumentary will be broadcasting this week that is devoted to what one reviewer calls “the amorality” of the company’s relentless focus on adding users and compounding ad revenues while claiming to create the on-line “community” that all of us should want in the future. (The show airs tomorrow, October 29 at 9 p.m. and on Tuesday, October 30 at 10 p.m. EST on PBS.)

Frontline’s reporting covers Russian election interference, Facebook’s role in whipping Myanmar’s Buddhists into a frenzy over its Rohingya minority, Russian interference in past and current election cycles, and how strongmen like Rodrigo Duterte in the Phillipines have been manipulating the site to achieve their political objectives. Facebook CEO Mark Zuckerberg’s limitations as a leader are explored from a number of directions, but none as compelling as his off-screen impact on the five Facebook executives who were “given” to James Jacoby (the documentary’s director, writer and producer) to answer his questions. For the reviewer:

That they come off like deer in Mr. Jacoby’s headlights is revealing in itself. Their answers are mealy-mouthed at best, and the defensive posture they assume, and their evident fear, indicates a company unable to cope with, or confront, the corruption that has accompanied its absolute power in the social median marketplace.

You can judge for yourself. You can also ponder whether this is like holding a gun manufacturer liable when one of its guns is used to kill somebody. I’ll be watching “The Facebook Dilemma” for what it has to say about a technology whose benefits have obscured its harms in the public mind for longer than it probably should have. But then I remember that Facebook barely existed ten years ago. The most important lesson from these Frontline episodes may be how quickly we need to get the stars out of our eyes after meeting these powerful new technologies if we are to have any hope of avoiding their most significant fallout.

I was also struck this week by Apple CEO Tim Cook’s explosive testimony at a privacy conference organized by the European Union.

Not only was Cook bolstering his own company’s reputation for protecting Apple users’ personal information, he was also taking aim at competitors like Google and Facebook for implementing a far more harmful business plan, namely, selling user information to advertisers, reaping billions in ad dollar revenues in exchange, and claiming the bargain is providing their search engine or social network to users for “free.” This is some of what Cook had to say to European regulators this week:

Our own information—from the everyday to the deeply personal—is being weaponized against us with military efficiency. Today, that trade has exploded into a data-industrial complex.

These scraps of data, each one harmless enough on its own, are carefully assembled, synthesized, traded, and sold. This is surveillance. And these stockpiles of personal data serve only to enrich the companies that collect them. This should make us very uncomfortable.

Technology is and must always be rooted in the faith people have in it. We also recognize not everyone sees it that way—in a way, the desire to put profits over privacy is nothing new.

“Weaponized” technology delivered with “military efficiency.” “A data-industrial complex.” One of the benefits of competition is that rivals call you out, while directing unwanted attention away from themselves. One of my problems with tech giant Amazon, for example, is that it lacks a neck-to-neck rival to police its business practices, so Cook’s (and Apple’s) motives here have more than a dollop of competitive self-interest where Google and Facebook are concerned. On the other hand, Apple is properly credited with limiting the data it makes available to third parties and rendering the data it does provide anonymous. There is a bit more to the story, however.

If data privacy were as paramount to Apple as it sounded this week, it would be impossible to reconcile Apple’s receiving more than $5 billion a year from Google to make it the default search engine on all Apple devices. However complicit in today’s tech bargains, Apple pushed its rivals pretty hard this week to modify their business models and become less cynical about their use of our personal data as the focus on regulatory oversight moves from Europe to the U.S.

Technologies that aren’t proprietary to a particular company but are instead used across industries require getting over additional hurdles to ensure that they are meeting human needs and avoiding technology-specific harms for users and the rest of us. This week, I was reading up on a positive development regarding artificial intelligence (AI) that only came about because serious concerns were raised about the transparency of AI’s inner workings.

AI’s ability to solve problems (from processing big data sets to automating steps in a manufacturing process or tailoring a social program for a particular market) is only as good as the algorithms it uses. Given concern about personal identity markers such as race, gender and sexual preference, you may already know that an early criticism of artificial intelligence was that an author of an algorithm could be unwittingly building her own biases into it, leading to discriminatory and other anti-social results. As a result, various countermeasures are being undertaken to minimize grounding these kinds of biases in AI code. With that in mind, I read a story this week about another systemic issue with AI processing’s “explainability.”

It’s the so-called “black box” problem. If users of systems that depend on AI don’t know how they work, they won’t trust them. Unfortunately, one of the prime advantages of AI is that it solves problems that are not easily understood by users, which presents the quandary that AI-based systems might need to be “dumbed-down” so that the humans using them can understand and then trust them. Of course, no one is happy with that result.

A recent article in Forbes describes the trust problem that users of machine-learning systems experience (“interacting with something we don’t understand can cause anxiety and make us feel like we’re losing control”) along with some of the experts who have been feeling that anxiety (cancer specialists who agreed with a “Watson for Oncology” system when it confirmed their judgments but thought it was wrong when it failed to do so because they couldn’t understand how it worked).

In a positive development, a U.S. Department of Defense agency called DARPA (or Defense Advanced Research Projects Agency) is grappling with the explainability problem. Says David Gunning, a DARPA program manager:

New machine-learning systems will have the ability to explain their rationale, characterize their strengths and weaknesses, and convey an understanding of how they will behave in the future.

In other words, these systems will get better at explaining themselves to their users, thereby overcoming at least some of the trust issue.

DARPA is investing $2 billion in what it calls “third-wave AI systems…where machines understand the context and environment in which they operate, and over time build underlying explanatory models that allow them to characterize real word phenomena,” according to Gunning. At least with the future of warfare at stake, a problem like “trust” in the human interface appears to have stimulated a solution. At some point, all machine-learning systems will likely be explaining themselves to the humans who are trying to keep up with them.

Moving beyond AI, I’d argue that there is often as much “at stake” as sucessfully waging war when a specific technology is turned into a consumer product that we use in our workplaces and homes.

While there is heightened awareness today about the problems that Facebook poses, few were raising these concerns even a year ago despite their toxic effects. With other consumer-oriented technologies, there are a range of potential harms where little public dissent is being voiced despite serious warnings from within and around the tech industry. For example:

– how much is our time spent on social networks—in particular, how these networks reinforce or discourage certain of our behaviors—literally changing who we are?

– since our kids may be spending more time with their smart phones than with their peers or family members, how is their personal development impacted, and what can we do to put this rabbit even partially back in the hat now that smart phone use seems to be a part of every child’s right of passage into adulthood?

– will privacy and surveillance concerns become more prevalent when we’re even more surrounded than we are now by “the internet of things” and as our cars continue to morph into monitoring devices—or will there be more of an outcry for reasonable safeguards beforehand?

– what are employers learning about us from our use of technology (theirs as well as ours) in the workplace and how are they using this information?

The technologies that we use demand that we understand their harms as well as their benefits. I’d argue our need to become more proactive about voicing our concerns and using the tools at our disposal (including the political process) to insist that company profit and consumer convenience are not the only measures of a technology’s impact.

Since invention of the printing press a half-millennia ago, it’s always been hard but necessary to catch up with technology and to try and tame its excesses as quickly as we can.

This post was adapted from my October 28, 2018 newsletter.

How Stepping Back and Really Noticing Can Change Everything

October 14, 2018 By David Griesing Leave a Comment

Pieter Bruegel’s The Battle Between Carnival and Lent

I’m frequently reminded about how oblivious I am, but I had a particularly strong reminder recently. I was in a room with around 30 other people watching a documentary that we’d be discussing when it was over. Because we’d all have a chance to share our strongest impressions and it was a group I cared about, I paid particularly close attention. I even jotted down notes from time to time as something hit me. After the highly emotional end, I led off with my four strongest reactions and then listened for the next half hour while the others described what excited or troubled them. Most startling was how many of their observations I’d missed altogether.

Some of the differences were understandable, why single “eye witness accounts” are often unreliable and we want at least 8 or 12 people on a jury to be sharing their observations during deliberations. No one catches everything, even when you’re watching closely and trying to be insightful later on. Still, I thought I was better at this.

Missing key details and reaching the wrong (or woefully incomplete) conclusions affects much of our work and many of our relationships outside of it. Emotion blinds us. Fear inhibits us from looking long and hard enough. Bias makes us see what we want to see instead of what’s truly there. To get better at noticing involves acknowledging each of these tendencies and making the effort to override them. In other words, it involves putting as little interference as possible between us and what’s staring us in the face.

As luck would have it, a couple of interactive challenges involving our perceptive abilities crossed my transom this week. Given how much I missed in the documentary, I decided to play with both of them to see if looking without prior agendas or other distractions actually improved my ability to notice what’s in front of me. It was also a nice way to take a break from our 24-7 free-for-all in politics. As I sat down to write to you, I thought you might enjoy a brief escape into “how much you’re noticing” too.

The Pieter Bruegel painting above–called “The Battle Between Carnival and Lent”–is currently part of the largest-ever exhibition of the artist’s work at Vienna’s Kunsthistoriches Museum. Bruegel is a giant among Northern Renaissance painters but most of his canvases are in Europe so too few of us have actually seen one, and when we have, they’ve been in books where it’s all but impossible to see what’s actually going on in them. As it turns out, we’ve been missing quite a lot.

Conveniently, the current survey of the artist’s work includes a website that’s devoted to “taking a closer look,” including how Bruegel viewed one of the great moral divides of his time: between the anything goes spirit of Carnival (the traditional festival for ending the winter and welcoming the spring) and the tie-everything-down season of Lent (the interval of Christian fasting and penance before Good Friday and Easter). “The Battle Between Carnival and Lent” is a feast for noticing, and we’ll savor some of the highlights on its menu below.

First though, before this week I’d never heard about people who are known as “super recognizers.” They’re a very small group of men and women who can see a face (or the photo of one) and, even years later, pick that face out of a crowd with startling speed and accuracy. It’s not extraordinary memory but an entirely different way of reading and later recognizing a stranger’s face.

I heard one of these super recognizers being interviewed this week about his time tracking down suspects and missing persons for Scotland Yard. His pride at bringing a remarkable skill to a valuable use was palpable–the pure joy of finding needles in a succession of haystacks. His interviewer also talked about a link to an on-line exercise for listeners to discover whether they too might be super recognizers. In other words, you can find out how good you are “with faces” and how well you stack up with your peers at recognizing them later on by testing your noticing skills here. Please let me know whether I’ve helped you to find a new and, from all indications, highly rewarding career. (The test’s administrators will be following up with you if you make the grade.)

Now back to Bruegel.

You can locate this central scene in “The Battle Between Carnival and Lent” in the lower middle range of the painting. Zooming in on it also reveals Bruegel’s greatest innovation as a painter. He gives us a birds-eye view of the full pageant of life that embraces his theme. It’s not the entire picture of “what it was like” in a Flemish town 500 years ago, but viewers had never before been able to get this close to “that much of it” before.

It’s also a canvas populated by peasants and merchants as opposed to saints and nobles. They are alone or in small groups, engaged in their own distinct activities while seemingly ignoring everyone else. In the profusion of life, it’s as if we dropped into the center of any city during lunch hour to eavesdrop.

The painting’s details show a figure representing Carnival on the left. He’s fat, riding a beer barrel and wearing a meat pie as a headdress. Clearly a butcher—from the profession that enabled much of the festival’s feasting—he holds a long spit with a roasted pig as his weapon for the battle to come. Lent, on the other hand, is a grim and gaunt male figure dressed like a nun, sitting on a cart drawn by a monk and real nun. The wagon holds traditional Lenten foods like pretzels, waffles and mussels, and Lent’s weapon of choice is an oven paddle holding a couple of fish, an apparent allusion to the parable of Jesus multiplying the loaves and the fishes for a hungry crowd. On one level then, the fight is over what we should eat at this time of year.

As the eye wanders beyond the comic joust, Carnival’s vicinity includes a tavern filled with revelers, on-lookers watching a popular farce called “The Dirty Bride” (that’s surely worth a closer look!) and a procession of lepers led by a bagpiper. On the other hand, Lent’s immediate orbit shows townsfolk drawing water from the well, giving alms to the poor and going to church (their airs of generosity equally worthy of closer attention).

Not unlike our divided society today, Bruegel painted while the battle for souls during the Reformation was on-going, but instead of taking sides, this painting seems to take an equal opportunity to mock hypocrisy, greed and gluttony wherever he found it, making this and others of his paintings among the first images of social protest since Romans scrawled graffiti on public walls 1200 years before. While earlier paintings by other artists carefully disguised any humor, Bruegel wants you to laugh with him at this spectacle of human folly.

It’s been argued that Bruegel also brings a more serious purpose to his light heartedness, criticizing the common folk by personifying them as a married couple guided by a fool with a burning torch—an image that can be found in almost in the exact center of the painting. The way they are being led suggests that they follow their distractions and baser instincts instead of reason and good judgment. Reinforcing the message is a rutting pig immediately below them (you can find more of him later), symbolizing the destruction that oblivious distraction can leave in its wake.

Everywhere else Bruegel invites his viewers to draw their own conclusions. You can follow this link and notice for yourself the remarkable details of this painting along with others by the artist. Navigate the way that you would on a Google Map, by clicking the magnifying glass (+) or (-) to zoom in and out, while dragging your cursor to move around the canvas. Be sure to let me know whether you happen upon any of the following during your exploration (the circle dance, the strangely-clad gamblers with their edible game board, the man emptying a bucket on the head of a drunk) and whether you think Carnival or Lent seems to have won the battle.

Before wishing you a good week, I have a final recommendation that brings what we notice (say in a work of art) back to what we notice or fail to notice about one another every day.

The movie Museum Hours is about the relationship that develops between an older man and woman shortly after they meet. Johann used to be a road manager for a hard-rock band but now is a security guard at the same museum in Vienna that houses the Bruegel paintings. Anne has traveled from Canada to visit a cousin who’s been hospitalized and meets Johann as she traverses a strange city. During her visit, he becomes her interpreter, advocate for her cousin’s medical care, and eventually her tour guide. But just as he finds “the spectacle of spectatorship” at the museum “endlessly interesting” as he takes it in everyday, they both find the observations that they make about one another in the city’s coffee shops and bistros surprising and comforting.

Museum Hours is a movie about the rich details that are often overlooked in our exchanges with one another and that a super observer like Bruegel brings to his examination of everyday life. One of the film’s many reveals takes place in a scene between a tour guide at the museum (who is full of her own insights) and a group of visitors with their unvarnished interpretations in front of “The Battle Between Carnival and Lent” and other Bruegel paintings. You can view that film clip here, and ask yourself whether the guide is helping the visitors to see what is in front of them or diverting their attention away from it.

As we shuttle between two adults in deepening conversation and very different kinds of exchanges across Vienna, Museum Hours asks several questions, including what any of us hopes to gain from looking at famous paintings on the walls of a museum. As one of the movie’s reviewers wondered:

“Is it to look at fancy paintings and feel cultured, or is it to experience something more direct: to dare to unsheathe oneself of one’s expectations and inhibitions, and truly embrace what a work of art can offer? And then, how could one carry that open mindset to embrace all of life itself? With patient attention and quiet devotion, these are challenges that this film dares to tackle.”

That much open-mindedness is a heady prescription, and probably impossible to manage. But sometimes it’s good to be reminded about how much we’re missing, to remove at least some of our blinders, and to discover what we can still manage to notice when we try.

Note: this post was adapted from my October 14, 2018 Newsletter.

A Fateful Choice in the Seconds After You’re Accused

September 30, 2018 By David Griesing Leave a Comment

When you’re threatened, everything that ends up mattering happens in seconds. You take a defensive, even defiant stance and can’t (or feel that you can’t) step back and retain any credibility. You pick up a gun and, as often as not, end up shooting your innocence and outrage in all directions.

Almost nothing is more threatening to people than to have “how they view themselves” called into question. When I believe I’m generous and am accused of acting selfishly, my self-esteem is challenged. And it’s not just how I see myself. It’s how I’ve presented myself to others too. When determining my response, it’s also about everyone else who’ll be disappointed if I don’t defend how I want them to see me.

That larger group always starts with the people who are closest to me: my spouse, children, parents and friends. If you’re ambitious and need others to vouch for your work, their number expands. Teachers, coaches and priests who can attest to your character for first jobs or college admissions; colleagues who can speak to your honesty; subordinates you’ve mentored and bosses you’ve impressed. If your rise is meteoric enough, your supporters might even include Supreme Court Justice Elena Kagan and President George W. Bush.

So if you’re Brett Kavanaugh, you won’t just be defending yourself when you’re accused of wrongdoing, you’ll be defending what your legion of supporters think about you too. As a result, the frontline in need of defending is long and you’ll feel that it’s up to you to be “brave enough” to defend every inch of it.

And yet…

The fateful decision on how we’ll respond is often made in seconds, because that’s how the “fight or flight” response works when we’re threatened “to our very core.” At such times, it’s too easy to confuse our instincts for bravery.

You almost never stop to think about what you’ll do next because in that moment it’s incredibly hard to leave the reptilian parts of your brain for the more dispassionate parts, where it’s possible to admit that you’re not as perfect as you’ve convinced yourself and almost everybody else to believe that you are.

We also know that the most fateful decisions should never be made in a rush, particularly when you’ll be insisting that your white coat has never gotten dirty—not even once—in the ways alleged. But of course, that wisdom isn’t enough to overcome a knee-jerk urge to defend your honor. Part of what was so compelling about this week’s confirmation hearing was the defiance and combativeness that taking an irrational position always seems to require.

Some righteous outrage is warranted if you are wrongly accused. Some anger is certainly justified when accusations are distorted into parody. But unequivocal denials require more. Their nature almost demands that outrage at your challengers never waivers.

It can reveal more than we intend to those who are trying to keep an open mind and understand what really happened. What I saw were hours of defiance on Thursday, a reminder of Queen Gertrude’s comment in Hamlet that: “Thou dost protest too much, me thinks.” That is, too much reptile and too little rational judge if there really is nothing to your fall from grace.

In that initial “moment of truth,” when you first hear what you’re accused of, you don’t think of anything other than “protect myself,” “protect the queen,” protect everything that it’s taken me all these years to build. Unfortunately, I’ve had those moments and never thought once that I had an option other than to “go down swinging” if I have to, because everything I hold dear seemed to be at stake.

Somebody needed to tell me that I had an option, so maybe/hopefully I would remember the next time that while there are instincts hell-bent on defense inside of me, there is higher order biology inside me too.

It’s a pathway from instinct to emotion and onto thinking that I need to be reminded about. I can step back from the precipice and say: “I don’t have to start my denials right away, my ego is not so fragile that a searching moment or two is impossible.”

It’s a pause we almost never take, but could always take, if we thought about it beforehand, before someone confronts us again about a time when our pants were down.

Maybe I could respond not selfishly but with generosity towards myself (given the terrible costs of defending my perfection) and towards others (who say they’ve been damaged by far less flattering parts of me).

It’s hard to respond generously when you can’t see the option in the heat of the moment. You have to think about other ways forward long before your instincts take over, and too many of us never do.

This post was adapted from my September 30, 2018 newsletter.

Acting On Common Values Makes Change Possible

September 9, 2018 By David Griesing Leave a Comment

We don’t act on our values at work because we feel hopeless, that the odds are staked against us, that nothing we can do will matter. But are we right about that?

Resignation affects our paying jobs—how we retreat from our priorities in our workplaces—as well as the jobs we do in our communities (say, to support a local institution) or at home (as a caregiver). Since everyone else is only concerned about himself or herself, then maybe that’s all I should be worried about too. Am I right that my occasional impulses to be more open and generous are pipedreams that can never be realized?

A survey taken by the Common Cause organization in the UK in 2016 challenges both what we think about other peoples’ selfishness (as opposed to ther generosity) and the sense of resignation that quickly follows in us. The accompanying report also discusses how we decide on what we value more and value less. It’s not just the convictions that we’re born with. Our priorities are also influenced by what we think other people and the social institutions that we identify with value. It works in the other direction too, with our values and how we demonstrate them influencing these others too. Our values take form and get applied because of a complex back-and-forth.

Think of it as a three-way conversation. But you need to participate in that conversation to have an influence, and Common Cause discovered that your influence is probably far greater than you think it is.

Common Cause UK initiated the survey because, as an organization, it was concerned about the lack of public support for social and environmental changes it was seeking. Its leaders understood that values drive change and wanted a better understanding than it had already about citizen priorities. Those conducting the survey were surprised enough by the amount of common ground they discovered that they went on to propose ways that individuals and organizations (including businesses, non-profits and governments) can begin to overcome the current gridlock.

Here is a link to the survey report (“the Survey”), which I think you’ll find as interesting as I did.

This is the question I brought to it: Is where you “make a living,” try to make a difference in your community and create a better life at home primarily about your “selfish values” or is your work really driven by far more generous impulses? What the Survey shows–in a one-two punch–is how acting on the so-callled “compassionate values” that play a lead role for most of us is likely to be far more consequential than you know.

We Have More Common Ground Than We Think

The Survey defines “selfish values” as wealth, social recognition, social status, prestige, control over others, authority, conformity, preserving public image, popularity, influencing others and ambition. It defines “compassionate” values as broadmindedness, a world of beauty or at peace, equality, protecting the environment, social justice, helpfulness, forgiveness, honesty and responsibility.

The Survey found that nearly 75% of participants placed greater importance on compassionate values–with Survey protocols correcting for the bias that participants were seeking to cast themselves in a better light by downplaying the importance they attach to selfish values. Even more striking was the Survey’s finding that 77% of participants believed that other people were primarily driven by selfish values. The truth is that a large majority of people (three-quarters of the population) believe that their generous motivations are more important and drive them far more often than their selfish ones.

Because people always influence one another when it comes to values, and the priorities of social institutions are shaped in a similar conversation, the Survey’s authors make several recommendations to activate our generous commitments, including these.

Since people are discouraged from declaring their priorities when they believe that most other people disagree with them, accurate information—like that provided here—will not only counter pessimism but also fuel optimism. When it comes to your values, what other people value matter almost as much as what you value “in your heart of hearts”. But it goes beyond your optimism or pessimism. In the course of our work, we can probe other people’s motivations (instead of assuming them) to strengthen our social connections, while also finding enough courage in “the strength of our numbers” to act more generously.

The consequence for you and for others is similar to when you voice your dissent in a group, a back-and-forth exchange that was discussed here a couple of months ago. When you speak from your convictions and are clear about the changes you seek, it enables others to clarify their commitments, even when they’re different from yours, and for the group to move forward. Acting on your commitments also conveys your beliefs about how social institutions (from community groups to the federal government) should operate.

The entire time that our values are at stake, we’re watching and subtly influencing one another, so it’s important to read the social landscape around us correctly. The Survey’s writers ask:

How is a person’s perception of others’ values shaped? A person’s perceptions will be influenced by both what fellow citizens say is important to them and what he or she infers about fellow citizens from the way that they behave.

For this reason, it is very significant if people don’t always bear testimony to the values that they hold to be most important – either in what they say, or what they do…[P]eople often speak and act as though they attach particular importance to values that are actually relatively unimportant to them.

In other words, co-workers, neighbors and even family members may only seem to be acting selfishly. To discover their generous impulses, you may need to watch them more closely or simply ask what drives them in the work that they do.

Your actions and others’s actions speak louder than words to social institutions too. An institution like the US Supreme Court is always “noticing” how the American people are expressing themselves as decision-makers, voters and consumers. Because the men and women who guide these institutions are influenced by the public’s values, our acting generously impacts institutional commitments as well.

Our Commonality Goes Deeper Than Our Political Divides

In America today, it may seem like politics mirrors the debate between generous and selfish values, but it doesn’t.

While Common Cause’s objectives in conducting the Survey were to advance liberal-sounding social and environmental objectives, this Survey isn’t about the liberal versus conservative divide in either the UK or in America, even though one of the Survey’s compassionate values (“social justice”) may have political connotations here that it lacks in Britain. The polarity that the Survey identifies between compassionate and selfish values is different than the struggle between political left and political right.

The Survey’s results plumb something that goes deeper than the “political values” in those debates. That’s because “political values” both here and across the Atlantic are little more than buzzwords aimed at mobilizing one’s political base: red flags like “global warming,” “taxes,” “abortion” and “diversity” that have a high emotional charge but little if any ethical content on the political surface. When you plumb beneath the surface however, most conservatives as well as most liberals are committed to the health of the planet, to paying for our social institutions, to the quality of every person’s life, and to the inherent worth of people who are different from them. Three quarters of us!

Why not start with the values that unite us rather than the buzzwords that divide us?

Consistent with the Survey’s findings about compassionate and selfish values, most peoples’ convictions extend far deeper than will ever be apparent during bouts of political gamesmanship. Moreover, those on their “political sides” are often voting, marching and lobbying for the lesser of two evils (as in the last American election), which further obscures their true convictions. Even when the ethical imperatives that drive a block of voters are reasonably well-known, too little time and effort has gone into identifying the common ground that could unite them with those “on the other side” and break the current gridlock.

In this regard, the Survey provides a glimpse into the majority’s convictions when asked about two key values that are prime motivators for tackling our problems today. A broad-based preference for generous over selfish values provides at least some of the foundation for a collective way forward—and all of us would be seizing an opportunity by taking it. Given the Survey’s findings, the influence that your actions will have on others and on our institutions will likely be considerable and certainly more than you currently think if you’re as misguided as the Survey participants about the selfishness driving others.

Rebecca Solnit whose “Hope in the Dark” was a topic here last week provides a surprising postscript to this argument in her book. Above all, Solnit values grassroots solutions to problems over ideology-driven policies imposed from above. It’s a propensity that has made her flexible when it comes to finding common ground for her activism. In other words, she’s had to go deeper. As Solnit observes:

I’ve often wondered what alliances and affinities might arise without those badges of right and left. For example, the recent American militia movements were patriarchal, nostalgic, nationalistic, gun-happy and full of weird fantasies about the UN, but they had something in common with us: they prized the local and feared its erasure by the transnational. The guys drilling with guns might have been too weird to be our allies, but they were just the frothy foam on a big wave of alienation, suspicion and fear from people watching their livelihoods and their communities go down the tubes. What could have happened if we could have spoken directly to the people in that wave, if we could have found common ground, if we could have made our position neither right nor left but truly grassroots? What would have happened if we had given them an alternate version of how local power was being sapped, by whom, and what they might do about it? We need them, we need a broad base, we need a style that speaks to far more people than the left has lately been able to speak to and for.

The value that could have driven this unity was the protection of livelihoods and communities (a compassionate value) rather than sacrificing them on the altar of globalism and trade (an ultimately selfish one).

Solnit’s desire for environmentalists and ranchers in the American West to make common cause is similarly astute. Again, she attacks top-down ideological convictions that will never succeed because they always seem to miss the human costs at ground level.

Environmentalists had worked with a purist paradigm of untouched versus ravaged nature. Working with ranchers opened up a middle way [for her], one in which categories were porous, humans have a place in the landscape—in working landscapes and not just white-collar vacation landscapes—and activism isn’t necessarily oppositional.

This time, the common ground that Solnit saw was how environmentalists and ranchers both love and depend on the land, how each cherish different things about it, and how neither wants to harm it (another compassionate value) while the other side’s interest in the land is largely motivated by how much can be taken from it (a selfish one).

One day, the generous values we hold in common will help us to solve the problems that confront us. I’d argue that we should start acting on our generosity today.

Note: This post was adapted from my September 9, 2018 newsletter

Blockchain Goes To Work

August 26, 2018 By David Griesing Leave a Comment

Technology can change the quality of your work for the better—but first you need to recognize it’s possibilities.

Over the past year, I’ve noticed that most people seem to glaze over when I start talking about blockchain, a web-based technology that’s already been demonstrating its potential. It’s not that people are gun-shy about technology. (15 years ago almost none of us were taking portable supercomputers everywhere that we went.) So maybe its because we haven’t needed to master blockchain’s learning curve—gentle though it might be. It’s like the CRISPR gene-splicing tool. We’ve heard that it’s groundbreaking, but have never had enough of a reason to understand why.

The case for understanding blockchain today is strong and getting stronger. It not only holds the potential to transform everything from the banking system (via digital currencies) to the pursuit of social justice (more below), but also the ways that we work everyday. In a future where more of our jobs will be automated or performed more cheaply elsewhere, spending 8 hours a day in an office, lab, classroom, clinic or factory will be the exception rather than the rule. Most of us won’t stop working, we’ll just work differently and, in all likelihood, blockchain technology will be one of the innovations that enable us to do so.

A blockchain is a web-based chain of connections, most often with no central monitor, regulator or editor. Its software applications enable every node in its web of connections to record data which can then be seen and reviewed by every other connection. It maintains its accuracy through this transparency. Everyone with access can see what every other connection has recorded in what amounts to a digital ledger.

Let’s assume that the blockchain involves the buying and selling of Mackintosh apples. Let’s also assume the apples are of equal freshness and quality and that transportation costs will be handled separately. If you’re interested in buying or selling Mackintosh apples, a blockchain digital ledger could allow you to see the prices and quantities in every other transaction on that ledger before you do your own buying or selling. Because this information is already available to you, there is no need for a “middleman” to access it, establish the trading rules or be entitled to a piece of the action. Once buyers or sellers have entered their transaction on the digital ledger, everyone can see it and no one else in the blockchain can change it.

Blockchain-based software can be launched by individuals, organizations or even governments. Software access can be limited to a closed network of participants or open to everyone. A blockchain is usually established to overcome the need for and cost of a “middleman” (like a bank) or some other impediment (like currency regulations, tariffs or burdensome bureaucracy). It promotes “the freer flow” of legal as well as illegal goods, services and information. Blockchain is already driving both modernization and globalization. Over the next several years, it will also have profound impacts on us as individuals.

A year ago, the MIT Technology Review published a two-minute video explanation of this technology called Blockchain Decoded. If you’re still puzzled, this short video can also help you to visualize it.

What Is Blockchain’s Transformative Power?

Before turning to its likely impacts on our work, it helps to understand why blockchain technology has moved to the forefront of many of our on-line interactions today. Christopher Mims, who writes on technology for the Wall Street Journal, gave three reasons for why blockchain is already transforming business models in a column that he wrote a few months back.

First, it’s genuinely well-suited to transactions that require trust and a permanent record [such as business contracts]. Second, blockchain typically requires the cooperation of many different parties [making it suitable to complex customer and supplier networks]. The third reason is [the] hype [that bitcoin has received.] The excitement around cryptocurrency gives blockchain the visibility to attract developers and encourage adaptation.

In other words, because of the fanfare around digital currencies like bitcoin, blockchain technology is rapidly developing its own “ecosystem” of applications in the marketplace.

Some of the lowest hanging fruit has been in the area of supply chain logistics. Mims reports that companies like retailer Walmart and shipping company Maersk are already using blockchain technology to track grocery items and the movement of shipping containers over transportation networks. Companies like Kroger, Nestle, Tyson Foods and Unilever are also using it to monitor the flow of consumer products. Every point in the supply chain logs into a dedicated blockchain “node” to provide source, condition and location information that makes it easier to estimate times of arrival or to identify where goods were damaged.

Mim’s also speaks to blockchain’s longer-term significance, noting “that the most seemingly mundane applications of blockchain could lead to the biggest and most concrete changes in all of our lives.” He continues:

It’s too early to say whether blockchain, as both a technology and a movement, has the power to overcome issues that thwarted generations of software engineers. The most justifiable skepticism is that blockchain is incremental rather than revolutionary. In some cases, it isn’t much more than a marketing term imposed on systems that hardly differ from existing databases….

But if it works, it has the potential to be a fundamental enabling technology, the way new standards for transmitting data across networks led to the internet. More concretely, it could someday underlie everything from how we vote, to who we connect with on line, to what we buy. (emphasis added)

Some Of The Spotlight on Blockchain Comes From Bitcoin

I watched an entertaining and informative documentary this week called The Rise and Rise of Bitcoin. Bitcoin is a blockchain-based digital currency that can be used outside of the formal banking system. Here is a link to the documentary’s trailer and what an L.A Times reviewer said about it after its release in 2014:

Tracing the bitcoin to 2009, when a shadowy figure with the moniker Satoshi Nakamoto first floated the open source, peer-to-peer concept of “global decentralized money,” the documentary follows a community of tech geeks who were among the early adopters.They were soon joined by a parade of high-rolling speculators, libertarians and black market dealers who were all attracted to the notion of a currency that wasn’t tied to the institutional banking system or personal identity.

Inevitably the federal regulators caught up (one of the film’s subjects notes that historically, regulation evolves slower than innovation) and crackdowns and subpoenas followed. As a result, several of those featured bitcoin millionaires are later shown filing for bankruptcy or, in the case of Charlie Shrem, former chief executive of the early bitcoin exchange BitInstant, being arrested. (Last month he pleaded guilty to aiding and abetting the operation of an unlicensed money transmitting business.)

Despite subsequent damage inflicted by hackers and scammers, the bitcoin (currently hovering around $380 to $385) endures.

It’s worth noting that while a single bitcoin had no value in the marketplace a decade ago, the price for one last Friday (8/24/18) was $6,510–so bitcoin both endures and continues to prosper.

I recommend The Rise and Rise of Bitcoin because it’s a rollercoaster of a story and the sensation around the currency itself has driven interest in the blockchain that enables it. Bitcoin’s evolution is also about familiar themes on this page: entrepreneurship, navigating a “whitewater world” of rapid and confounding change in the workplace, and the risk/reward of leaving the security of what you know for the uncertain rewards that might lie over the next hill. This documentary throbs with that kind of adventure.

Blockchain Supports The Pursuit of Social Justice

Last fall, I talked here about the use of blockchain technology to simplify the recording of land titles. Enabling an activity that many of us take for granted is particularly important in developing countries where there can be significant bureaucratic and logistical hurdles to recording property deeds and transfers, particularly for people living outside of the largest cities. Without the ability to establish their ownership of land and of the improvements they have made to their land, poor people often find it impossible to escape from poverty by using “clear title” in their property to secure credit. A blockchain application established by Hernando de Soto and the Institute for Liberty and Democracy is dedicated to streamlining that process for whoever has online access in places like rural South America.

Other blockchain-based applications have recently been developed to store data from multiple, individual sources about atrocities that are being perpetrated in Syria by the Assad regime. For years, activists as well as average citizens have been attempting to document violence by taking photographs and videos as it’s happening with their cell-phones. Failing to record such violence in an accurate manner has consequences. For example, if the brutal chemical attacks against civilians in 2013 and 2017 can’t be documented reliably, it becomes easier for the regime to deny that they happened and for those running Assad’s war machine to escape accountablity. An executive at Truepic, a leading image authentication platform, wrote an article about local civic groups and international organizations like the Syrian American Medical Society that are using blockchain-based software programs to create a visual record of these atrocities that can easily be accessed and can’t be tampered with by anyone after the record has been uploaded.

Technological advances now make it possible to disseminate images and videos around the world in seconds. Journalists and observers can send authenticated, encrypted digital media over local cellular networks or high-speed internet connections. Device sensor data can verify precisely where a photo or video was taken, and the blockchain can ensure its integrity in perpetuity.

For readers whose non-profit work is dedicated to improving access and quality in education, health care, the environment, civic engagement—in fact, nearly anywhere involving diverse client connections—blockchain technology may open up new ways of tackling the problems you’re facing and improving the communities that you serve.

Blockchain Can Pay You For New Increments Of Your Work

All of the jobs that we do include providing products and services that are valuable to others but are difficult to put a price on and impossible to get paid for. Wouldn’t it be great if we could get paid for time and talent that we’re currently giving away for free?

For example I’m reminded of Steemit, a social network profiled here last October.

One of my regular complaints is that most of us are providing social media platforms with our time (the hours we spend liking, commenting, reading, and re-tweeting), our content (photos, videos, tweets, posts, articles and newsletters like this one) and our personal information (about what we watch and buy, about our friends, where we are, what we look like)—FREE OF CHARGE for the privilege of using Facebook or Twitter. We’re providing similar reams of free information about our interests and buying habits by using Google and Amazon.

There’s no question that the information we’re providing has value to these companies and that they’re making billions of dollars by selling our data to advertisers and others who are tracking our behavior. There is also no available way for us to get paid for providing these companies with our time and information.

Steemit’s social network is based on a different business model. It uses its own blockchain-based exchange to pay its users with a digital currency called Steem that can be redeemed in hard currency for your time, content and influence. In other words, you are compensated for small as well as large amounts of engagement and output. For its part, Steemit doesn’t monetize its platform with advertisements. Instead, its revenues come from users investing to promote their content and “earn more” from it. Over time, the digital currency that’s owned by the company also appreciates in value.

I learned about Steemit from a Wired article written by Andrew McMillan and wrote the following at the time:

Those who are active on the [Steemit] network are funding jobs like taking pictures for travel blogs as they wander around the world and their gigs as free-lance writers…

“The more people who like your post, the more you like other people’s posts, the quicker you spot a post that later becomes popular, that is, the more that you contribute to “the human hivemind” on Steemit, the more “money” you can make. McMillen estimates that at least one early-and-often user has accumulated more than a million dollars worth of Steem. In other words, people already have paying jobs on Steemit’s social network. And ‘Steem is the first cryptocurrency that attempts to accurately and transparently reward…[the] individuals who make subjective contributions to its community.’

As Steemit demonstrates, blockchain-based exchanges have already been built that pay individuals for their formerly uncompensated time and effort.

You might recall another October newsletter profiling Balaji Srinivasan, who predicted that blockchain-based digital currency exchanges will change how everyone does business while facilitating payment for every kind of product/service that has value to somebody else and is in limited supply. For him, blockchain is:

a programmable way to value every scarce resource (including, say, your availability to take a 5 minute survey that is sent to you by a marketer), and pay you for that scarce resource (namely, the 5 minutes that you would never have made available if you weren’t being paid for it). Time. Talent. 5-minute tasks. Listening to a lonely stranger [who’s willing to pay for your company]….

Think of it. Everything of value that is in limited supply today can become a commodity for sale in countless jobs–both small and large–because programmers have created an on-line exchange …that can handle each sale and get you paid for it in digital currency without the need for either banks or money as we know it. Compensation simply goes into your digital account.

Moreover, the marketplace could be global. Everyone in the world who has access to the digital ledger in a particular blockchain application would be able to buy and sell their work product. Such a marketplace would be bigger than Amazon’s without the need (or costs) of a company middle-man.

This work-to-benefit exchange, as I’ll call it, hasn’t been built yet, let alone populated by enough “buyers” and “sellers of work” to make the exchange itself and its valuation mechanisms viable, but rest assured, explorers like Balaji Srinivasan are already working through the details.

As 9-5 jobs increasingly disappear, there will be new ways to work and get paid for it. You will still need your talent, skill and vision, marketing, stamina and hustle, but in our lifetimes it will likely be possible “to make a living” in a marketplace where you (along with billions of others) each have a node in a global blockchain. Some people will still work in small and large groups and companies won’t disappear, but some of the void that has been left when traditional workplaces disappear will almost certainly be filled by these kinds of on-line, work-to-benefit exchanges.

Parting Thoughts

Blockchain is a story that won’t be going away, and I’ll continue to cover it as the technology evolves to support the good work that we’re trying to do.

Over the past several months there has been an animated discussion about artificial intelliigence (AI) technologies (that will replace us in the workplace) and intelligence augmentation (IA) technologies (that will make us more productive). Blockchain is an IA technology. It is expanding rather than limiting the ways that we can make a living.

And that’s a cause for hope.

Note: This post was adapted from my August 26, 2018 newsletter.

How Stepping Back and Really Noticing Can Change Everything

A Fateful Choice in the Seconds After You’re Accused

Acting On Common Values Makes Change Possible

Blockchain Goes To Work

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