1,626 karma · joined December 25, 2008
Tech Theory + Practice. I care most about changing the world in meaningful ways through technology. I care very little about yet another X.
Contact me at andrew at xyncro dot com.
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Mmmm, it feels like that distinction is becoming a little less stark/relevant as things progress.
What is it that you should do with, let's say, Nazis? Should the rest of society not make it clear that they consider them abhorrent?
This falls apart if they're not the minority - i.e. you failed to deal with them while they were a minority. There were levers designed expressly to deal with things like this - impeachment, etc. - they weren't used because one side thought that it would play out in their favour. As they will probably learn, it plays out in nobodies favour.
[0] https://en.wikipedia.org/wiki/List_of_companies_involved_in_...
It isn't that they're discussing anything which would traditionally be considered risky or out of bounds - that's the whole point. It's that they're discussing anything to do with an organisation which has made it quite clear that if it disagrees with you, it will find some way to make your life miserable. Even if it doesn't disagree with you today, who knows what it will disagree with tomorrow? This is the absolute classic way of instilling fear in a population, the original chilling effect - when you don't know what will be forbidden tomorrow, better to say nothing today.
Your latter point on assassination attempts is also very odd. It conflates some broadly disconnected things (an actual attempt on a presidential candidate) with an apparent murder based on political views, two unrelated but very direct consequences which you could perhaps correlate through the types of people targeted. On the other hand you completely ignore the wider systemic violence inherent in stripping people of jobs, healthcare, social security, etc. Do you think those actions will have no consequences? That no deaths will result? Just because a chain of action might have more than one link, doesn't mean the consequences can be dismissed.
[0] https://en.wikipedia.org/wiki/Give_me_the_man_and_I_will_giv...
> What happened? How did protest become punishment? Why were the late 1980s the point at which protests against male chauvinism (as it used to be called) morphed into formal complaints to university authorities about sexism?
Wait, what? I feel like I'm not hearing this right, but this feels a lot like implying "people should be able to complain about things, as long as there's no consequences of those complaints". It goes on with:
> A new set of moral rules to enforce was exciting news to a certain kind of student. What made it particularly exciting was that they were allowed to attack professors.
Really? You think they just like attacking professors, that this is, in and of itself, exciting, rather than... Oh, let's say: Seeing a professor who has been actively misogynist towards you face some consequences for that? They just like to attack, with no cause at all?
I've not yet read The Oregon Experiment (it's in one of the waiting piles) but I've skimmed it. Funnily enough, the comparison you make around changing budgeting processes to enable smaller projects, having users working as part of planning, etc. reminds me of some of the original intents of agile before it was co-opted. For agile to work it couldn't just be isolated as software delivery - it had to change the organisations it worked with/within. I remember having just such an argument many years ago about governments building software using ostensibly "agile" approaches, and yet still requiring three-year budget approaches from the national treasury - they simply weren't compatible!
That final quote is wonderful, and I do feel the same about software in many ways - all the true wonder of computers and the things they can do for people will never really benefit everyone fully unless it spans the national, the corporate, and the personal.
I think most people read books on software patterns and heard about the original inspiration, and (without having read it) assumed it was the same "but buildings". In reality, it is as much a work of philosophy and sociology as it is about architecture - it's about lives and how people fit together more than how bricks fit together. It stands in a long tradition, Le Corbusier, for example, deriving systems for living and modular approaches to constructing space such as the Unité d'Habitation.
It would be fantastic if we could get software people to read this kind of thing before they see what it's inspired in the software world - there's so much more to learn from disciplines older than ours (which is effectively all of them). A more comprehensive theory of building software systems (based on the human aspects, the social, etc., rather than the dry economic and project-management aspects comprising most formal books on such things) seems like a significant step in our little world.