Notes for a post:

Plato said (Phaedrus, 265e) that we should “carve nature at its joints,” which assumes of course that nature has joints, i.e., that it comes divided in natural and (for the Greeks) rational ways. (“Rational” here means something like in ways that we can discover, and that divide up the things neatly, without overlap.)

For Aristotle, at least in the natural world those joints consist of the categories that make a thing what it is, and that make things knowable as those things.

To know a thing was to see how it’s different from other things, particularly (as per Aristotle) from other things that they share important similarities with: humans are the rational animals because we share essential properties with other animals, but are different from them in our rationality.

The overall order of the universe was knowable and formed a hierarchy (e.g. beings -> animals -> vertebrates -> upright -> rational) that makes the differences essential. It’s also quite efficient since anything clustered under a concept, no matter how many levels down, inherits the properties of the higher level concepts.

We no longer believe that there is a perfect, economical order of things. “We no longer believe that there is a single, perfect, economical order of things. ”We want to be able to categorize under many categories, to draw as many similarities and differences as we need for our current project. We see this in our general preference for search over browsing through hierarchies, the continued use of tags as a way of cutting across categories, and in the rise of knowledge graphs and high-dimensional language models that connect everything every way they can even if the connections are very weak.

Why do we care about weak connections? 1. Because they are still connections. 2. The Internet’s economy of abundance has disinclined us to throw out any information. 3. Our new technologies (esp. machine learning) can make hay (and sometimes errors) out of rich combinations of connections including those that are weak.

If Plato believed that to understand the world we need to divide it properly — carve it at its joints — knowledge graphs and machine learning assume that knowledge consists of joining things as many different ways as we can.

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This probably is not about what you think it is. It doesn’t take a moral stand about Parler or about its being chased off the major platforms and, in effect, off the Internet. Yet the title of this post is accurate: it’s about why moral frameworks don’t help us solve problems like those posed by Parler.

Traditional moral frameworks

The two major philosophical frameworks we use in the West to assess moral situations are consequentialism (mainly utilitarianism) and deontology. Utilitarianism assesses the morality of a choice based on the cumulative amount of happiness it will bring across the entire population (or how much it diminishes unhappiness). Deontology applies moral principles to cases, such as “It’s wrong to steal.”

Each has its advantages, but I don’t see how to apply them in a way that settles the issues about Parler. Or about most other things.

For example, from almost its very beginning (J.S. Mill, but not Bentham, as far as I remember), utilitarians have had to institute a hierarchy of pleasures in order to meet the objection that if we adopt that framework we should morally prefer policies that promote drunkenness and sex, over funding free Mozart concerts. (Just a tad of class bias showing there :) Worse, in a global space, do we declare a small culture’s happiness of less worth than those of a culture with a larger population? Should we declare a small culture’s happiness of less worth? Indeed, how do we apply utilitarianism to a single culture’s access to, for example,  pornography?

That last question raises a different, and common, objection with utilitarianism: suppose overall happiness is increased by ignoring the rights of others? It’s hard for utilitarianism to get over the conclusion that slavery is ok  so long as the people held slaves are greatly outnumbered by those who benefit from them. The other standard example is a contrivance in which a town’s overall happiness is greatly increased by allowing a person known by the authorities to be innocent to nevertheless be hanged. That’s because it turns out that most of us have a sense of deontological principles: We don’t care if slavery or hanging innocent people results in an overall happier society because it’s wrong on principle. 

But deontology has its own issues with being applied. The closest Immanuel Kant — the most prominent deontologist — gets to putting some particular value into his Categorical Imperative is to phrase it in terms of treating people as ends, not means, i.e., valuing autonomy. Kant argues that it is central because without it we can’t be moral creatures. But it’s not obvious that that is the highest value for humans especially in difficult moral situations,We can’t be fully moral without empathy nor is it clear how and when to limit people’s autonomy. (Many of us believe we also can’t be fully moral without empathy, but that’s a different argument.)

The relatively new  — 30 year old  — ethics of care avoids many of the issues with both of these moral frameworks by losing primary interest in general principles or generalized happiness, and instead thinking about morality in terms of relationships with distinct and particular individuals to whom we owe some responsibility of care; it takes as its fundamental and grounding moral behavior the caring of a mother for a child.  (Yes, it recognizes that fathers also care for children.) It begins with the particular, not an attempt at the general.

Applying the frameworks to Parler

So, how do any of these help us with the question of de-platforming Parler?

Utilitarians might argue that the existence of Parler as an amplifier of hate threatens to bring down the overall happiness of the world. Of course, the right-wing extremists on Parler would argue exactly the opposite, and would point to the detrimental consequences of giving the monopoly platforms this power.  I don’t see how either side convinces the other on this basis.

Deontologists might argue that the de-platforming violates the rights of the users and readers of Parler. the rights threatened by fascismOther deontologists  might talk about the rights threatened by the consequences of the growth of fascism enabled by Parler. Or they might simply make the utilitarian argument. Again, I don’t see how these frameworks lead to convincing the other side.

While there has been work done on figuring out how to apply the ethics of care to policy, it generally doesn’t make big claims about settling this sort of issue. But it may be that moral frameworks should not be measured by how effectively they convert opponents, but rather by how well they help us come to our own moral beliefs about issues. In that case, I still don’t see how they much help. 

If forced to have an opinion about Parler  — andI don’t think I have one worth stating  — I’d probably find a way to believe that the harmful consequences of Parler outweigh hindering the  human right of the participants to hang out with people they want to talk with and to say whatever they want. My point is definitely not that you ought to believe the same thing, because I’m very uncomfortable with it myself. My point is that moral frameworks don’t help us much.

And, finally, as I posted recently, I think moral questions are getting harder and harder now that we are ever more aware of more people, more opinions, and the complex dynamic networks of people, beliefs, behavior, and policies.

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My old friend AKMA — so learned, wise, and kind that you could plotz — takes me to task in a very thought-provoking way. I reply in the comments.

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Brink has just posted a piece of mine that suggests that the Internet and machine learning have been teaching companies that our assumptions about the predictability of the future — based in turn on assumptions about the law-like and knowable nature of change — don’t hold. But those are the assumptions that have led to the relatively recent belief in the efficacy of strategy.

My article outlines some of the ways organizations are facing the future differently. And, arguably, more realistically.

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Digital Extremes wants to break the trend of live-service games meticulously planning years of content ahead of time using road maps…’What happens then is you don’t have a surprise and you don’t have a world that feels alive,’ [community director Rebecca] Ford says. ‘You have a product that feels like a result of an investor’s meeting 12 months ago.'”

— Steven Messner, “This Means War,” PC Gamer, Feb. 2020, p. 34

Video games have been leading indicators for almost forty years. It was back in the early 1980s that games started welcoming modders who altered the visuals, turning Castle Wolfenstein into Castle Smurfenstein, adding maps, levels, cars, weapons, and rules to game after game. Thus the games became more replayable. Thus the games became whatever users wanted to make them. Thus games — the most rule-bound of activities outside of a law court or a tea ceremony — became purposefully unpredictable.

Rebecca Ford is talking about Warframe, but what she says about planning and road maps points the way for what’s happening with business strategies overall. The Internet has not only gotten us used to an environment that is overwhelming and unpredictable, but we’ve developed approaches that let us leverage that unpredictability, from open platforms to minimum viable products to agile development.

The advantage of strategy is that it enables an organization to focus its attention and resources on a single goal. The disadvantages are that strategic planning assumes that the playing field is relatively stable, and that change general happens according to rules that we can know and apply. But that stability is a dream. Now that we have tech that lets us leverage unpredictability, we are coming to once again recognize that strategies work almost literally by squinting our eyes so tight that they’re almost closed.

Maybe games will help us open our eyes so that we do less strategizing and more playing.

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Inc. magazine has named Everyday Chaos as one of its 11 “must read” books for entrepreneurs. “For product makers, industry shakers, and folks who want to be their best selves, these are the titles to read now.”

The article’s author, Leigh Buchanan, does an excellent job encapsulating the book:

Weinberger, for decades one of the most prescient and philosophical thinkers about the internet, here tackles the broader subject of how technology influences the way we understand and function in the world. Moving back and forth between ancient history and 10 minutes from now, Everyday Chaos explains that fixed-future ideas like progress and preparation are insufficient in the face of multiplying layers of complexity. Yet as our decision-making is overtaken by machines, it becomes possible to operate without our own hypotheses about what will work. Weinberger advocates for operating in a state of “unanticipation” in which we leave options open (think minimal viable products, agile development, and black swans). In this way of looking at the world, traditional strategy can be dangerous. Obscurity is your friend.

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In “The Efficiency-Destroying Magic of Tidying Up“, Florent Crivello (twitter: @Altimor) has written a clear, convincing, and compact critique of the assumption that efficient organization is tidy, neat, and rectilinear. “[E]fficiency tends to look messy, and good looks tend to be inefficient.”

This is because complex systems — like laws, cities, or corporate processes — are the products of a thousand factors, each pulling in a different direction. And even if each factor is tidy taken separately, things quickly get messy when they all merge together

He applies this to management organization, the tool sets used by collaborators, city planning, science fiction visions of the future, parenting, and pizzas.

Not to mention that in one brief, beautiful essay he unites the themes of two of my books: Everything Is Miscellaneous and my new Everyday Chaos.

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I just posted a new page at the Everyday Chaos web site. It lists media coverage, talks, and other ways into the book.

Take a look!

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My book Everyday Chaos launched last week. Yay! As part of the launch, I gave some talks and interviews. Here are three of the conversations, three three great interviewers:

Leonard Lopate, WBAI

Hidden Forces podcast

Berkman Klein book talk, and conversation with Joi Ito:

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Well, actually less. And more. Allow me to explain:

The first half of the first chapter of Everyday Chaos is now available at Medium. (An Editor’s Choice, no less!)

You can also read the first half of the chapter on how our model of models is changing at the Everyday Chaos site (Direct link: pdf).

At that site you’ll also find a fifteen minute video (Direct link: video) in which I attempt to explain why I wrote the book and what it’s about.

Or, you can just skip right to the pre-order button (Direct link: Amazon or IndieBound) :)

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