Saturday, January 12, 2008

Both Failure and Fairness Are Indispensable to Foresight

Friend of Blog Jamais Cascio quotes from a talk on futurism by Paul Saffo which culminates in the following aphorism: Cherish failure -- we fail our way into the future.

The sentiment is a familiar one, of course. Oscar Wilde famously quipped that "Experience is the name we give to our mistakes," and Karl Popper just as famously glommed onto Wilde's quip when he was casting about for a zinger to capture falsificationism in a nutshell.

I worry about the rather asocial character of futurological aphorisms like these. For all I know, Saffo raised precisely these sorts of caveats in his actual talk, but it is striking how often the take-home slogans of futurism foreground very arid cognitivist abstractions without much in the way of a human face or sense of lived history in them.

Not to put too fine a point on it, it seems to me important to emphasize that the only failures we can cherish in good conscience are not only the ones with a useful lesson in them but the ones whose costs are fairly shared. The same, of course, should be true of successes.

This dimension falls out of futurological sloganeering all too often, and typically to make way for awful technocratic genuflections to "risk-taking" and "innovation" designed as far as I can see to console the "Investor Class" for their heroic exertions on the behalf of humanity by way of short term personal profit-taking.

Unless we are clear about just who is "succeeding" and who is "failing," exactly, whenever risks are taken and mistakes are made, unless these are not drained of their consequences in lived lives to become uncontextualized abstractions, then there is good reason to be suspicious as well about the uncontextualized abstract "we" who are presumably failing into futurity in this aphorism.

My point isn't only a sanctimonious demand for charity before cherishing, by the way (though I am quite sure many will read it that way), since it is also true and enormously important that with more fairness also comes more foresight.

It is most true that failures drive insight and build shared knowledges when people are not insulated by privilege from the costs of failure and when the participation of many is elicited by the fact that people are not excluded by the lack of privilege from the benefits of success.

Grasping the indispensability to foresight not only of experimentalism in the abstract but also of fairness in the worldly distribution of experimental costs, risks, and benefits is the insight that takes us from elite technocratic models of technodevelopmental deliberation to peer-to-peer models of technodevelopmental deliberation.

1 comment:

  1. Dale wrote:

    > [F]uturological sloganeering all too often, and typically. . . make[s] way for awful
    > technocratic genuflections to "risk-taking" and "innovation" designed as far as I can
    > see to console the "Investor Class" for their heroic exertions on the behalf of humanity
    > by way of short term personal profit-taking.

    Well, of course, it's only framed as "short-term personal profit-taking"
    by pansy-ass libruls.

    Manly conservatives see the same actions as the virtuous folks
    (without whom vermin like you and me wouldn't have a keyboard to type
    on) getting their just rewards while propelling the human race
    into the Future.

    "Worldly success is an indicator of sufficient moral strength; lack of success
    suggests lack of sufficient discipline. Those who are not successful should not
    be coddled; they should be forced to acquire self-discipline.

    When this view is translated into politics, the government becomes the strict father
    whose job for the country is to support (maximize overall wealth) and protect
    (maximize military and political strength). The citizens are children of two kinds:
    the mature, disciplined, self-reliant ones who should not be meddled with and
    the whining, undisciplined, dependent ones who should never be coddled.

    This means (among other things) favoring those who control corporate wealth
    and power (those seen as the best people) over those who are victims (those seen
    as morally weak). It means removing government regulations, which get in the
    way of those who are disciplined. Nature is seen as a resource to be exploited.
    One-way communication translates into government secrecy. The highest moral value
    is to preserve and extend the domain of strict morality itself, which translates
    into bringing the values of strict father morality into every aspect of life,
    both public and private, domestic and foreign."

    -- George Lakoff, in _The American Prospect_, Sept. 01, 2003
    http://www.mail-archive.com/futurework@scribe.uwaterloo.ca/msg13365.html


    BTW, Lakoff says he figured this out as a result of watching the Republican
    convention in 1992:

    "One evening in the summer of 1992, George Lakoff -- a cognitive scientist
    at the University of California at Berkeley -- was watching the Republican
    National Convention on television ('out of duty,' he says) and growing more
    and more confused. 'Why should the best people be punished?' he heard
    Vice President Quayle ask indignantly, making a one-sentence argument against
    the graduated income tax, which is structured to hit the wealthy harder
    than the poor. At that, the well-dressed Republican delegates burst into cheers.

    A professor of cognitive science and linguistics, Lakoff earns his living
    thinking about how people think, and he just didn't get it. 'I found myself
    embarrassed,' he told me in an interview in his basement office on the U.C. campus.
    'I understood each sentence, but I didn't understand how they fit together.
    Obviously all the people in the convention hall did, and this bothered me
    because I am a professor of semantics. I figured I must be missing something.'"

    -- "Why Liberals Lose: An Interview with George Lakoff",
    Katy Butler, in _Pacific Sun_, 24 Dec 2003
    http://www.katybutler.com/publications/pacificsun/index_files/pacsun_glackoff.htm


    The scary part of all this is that it suggests that if you say something based
    in the POV of whichever world view you espouse, you'll only be **heard**
    by the people who already share your world view. You're not likely
    to change anybody's mind.

    "I thought I had a firm grip on what is and isn't moral. Fool that I am,
    I assumed my fellow Americans shared those values. Compassion, fairness,
    social responsibility­ those are core American values, right? Behaving morally
    involves the ability to imagine myself in other people's shoes, and to do
    something to make their lives better, fairer, healthier-- whether they're
    related to me or not.

    The sole reward is knowing I've done the right thing and made the world a
    better place. Do I fall short of these ideals? You bet. But they give me
    something to aim for.

    Turns out, that's my take on morality because I'm a typical bleeding-heart
    liberal. For a conservative, morality ain't nothing like that, according to
    Professor Lakoff. Being moral, in the parallel universe of conservatism, is
    about being self-disciplined-- and the way you become self-disciplined is
    through competition.

    External rewards and punishments are central to achieving self-discipline
    and therefore essential to a moral society. (This explains why conservative
    Christians cannot conceive of how an atheist or agnostic­ or anyone who does
    not believe in the existence of hell­ can possibly get through a day without
    robbing a bank or killing someone. Because, if you're not afraid of
    God's punishment, what's stopping you?)

    And because competition and rewards are the basis of this moral structure,
    money necessarily goes to the "best" people. Those with the most money are the
    most moral people of all. To take money away from these obviously self-disciplined,
    good people is to punish them. Therefore, taxes are immoral.

    During his acceptance speech at the 1992 Republican convention, Dan Quayle,
    commenting on the practice of taxing the rich at a higher rate, said,
    'Why should the best people be punished?' The applause that followed was deafening.

    The first time I heard that quote, I had absolutely no idea what Quayle was
    talking about. It was English, that I knew for sure. But 'best' people?
    'Punished'? Huh? In light of Lakoff's explanation, I now get it.

    If you're poor, you are not among the 'best' people. Your poverty is a result
    of your immorality. If only you were self-disciplined, you, too would be rich.
    And by providing social programs such as Head Start to take care of your children
    for you, or food stamps to stop your hunger (or your children's hunger), we're
    taking away the punishment for your obvious lack of self-discipline. And without
    the punishment, how could you possibly muster the self-discipline to climb
    the ladder of success?

    This explains why our conservative Congress has been trying to reduce the deficit
    by taking money away from food-stamp programs, Head Start, and Medicaid, and why
    they won't even talk about ending the generous tax breaks for the rich.
    They believe, in their heart of hearts, that social welfare programs are
    conceived in immorality.

    So when Democrats try to appeal to the conscience of conservative Republicans
    by saying, 'How can you give this money to the wealthiest one percent when millions
    of Americans have no medical care and don't have enough food to feed themselves
    and their families?' they're met with silence and blank stares.

    We both speak English, but we're talking past each other because in the moral lexicon
    of American conservatives, a term like 'food stamps' says 'evil.' To liberals,
    it indicates compassion. Evil, for liberals, is turning your back on the needs
    of the sick, the hungry, and the homeless."

    -- "Say what? What we mean when we talk"
    Janis Jaquith, 24 November 2005,
    issue 0447 of _The Hook_
    http://www.readthehook.com/Stories/2005/11/24/essaySayWhatWhatWeMeanWhen.html

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