Highlights from The Truth of Suffering and the Path of Liberation

”Association with those you hate is suffering.”

It is very hard. It turns out to be quite a handful, quite a project, for us to keep everything at the ideal level.

The conclusion is that everybody is neurotic, that neurosis creates discomfort and anxiety, and that basic anxiety is happening all the time.

We can’t just practice passion, aggression, and ignorance on ourselves alone; we do it to somebody else as well, and someone always gets hurt.

We generate their anxiety, and they also generate it themselves; and we end up with what is known as “the vicious circle of samsara.” Everybody is constantly making everybody else feel bad.

We would like to watch the birth of our child and its growth, so that finally we will have a child who is competent and good because of our training.

The torturing process we impose on ourselves is a habitual pattern, or ape instinct.

You don’t want to be born into the next world, but unfortunately, the situation is such that you are born into the next world.

As we get older, we are not getting the entertainment we used to get out of things. We have already experienced practically everything that exists in our world.

We want our own particular habits to keep happening, and we do not want to give anything up, viewing that as a sign of weakness.

Then, quite conveniently, they blame somebody else, if they have a scheming enough style of thinking; and if they don’t, they just freak out with their mouths open.

Nothing will satisfy you. Nothing will be wish-fulfilling at all, absolutely not. Something is not quite working. Whether you are smart or dumb, it doesn’t make much difference: things don’t quite work.

Since you carry your burden of suffering with you all the time, you have grown accustomed to it. You have learned to live with it.

Therefore, with greater clarity, pain is experienced more harshly, more precisely and directly

The original problem began because you lost your awareness. You cannot lay that on someone else.

There doesn’t have to be a second meaning all the time, and you don’t have to philosophize everything. There could be pure motivation.

Basically, both eternalism and nihilism are ways of trying to nourish one’s existence and one’s ego. They are extreme views in the sense that either you couldn’t care less and nothing is a problem, or there is a problem, so you have to be on the right side of it.

Simply perceiving it through your mind and seeing the futility of it, realizing it is just a game, is the saving grace. That seems to be the point of the practice of meditation.

This ignorance is a different sort of ignorance than the initial triggering process. It is not basic bewilderment but rather simply boycotting situations, ignoring things, refusing to see things in an intelligent way.

Taking life, stealing, and sexual misconduct are regulated by social norms. Some forms of these actions are approved by law because they go along with the basic scheme of society; others are not approved by law because they interfere with that scheme.

You hope that if you speak your harsh words loudly and clearly, they will be a kind of weapon or bomb that you can throw into the midst of society, into the midst of your friends, or into the midst of your enemies.

As the creator of harsh, destructive words, you hope that you can destroy society, concepts, ideas, feelings, and theories of all kinds.

Because you feel so rugged and primitive, you are afraid that you might be excluded from that vision, so you stick to your particular logic, your jumbled-up confusion, your poverty mentality.

First we have to interrupt our ignorance, and second we also have to interrupt our passion. By interrupting both our ignorance and our passion, we have nothing happening in terms of the samsaric world. We have already unplugged the refrigerator.

A person experiences a glimpse of cessation as a kind of appetizer. If the appetizer is good, you have a sense of how the main course will be.

The Buddha said that cessation could be experienced. He said that suffering should be known; the origin of suffering should be renounced; the cessation of suffering should be realized; and the path should be regarded as the truth to resolution. That’s almost word for word.

We begin to feel that we could prevent such problems by being highly disciplined and by having a genuine connection with our own mind and thought patterns, which could be good or bad, virtuous or otherwise.

You practice due to your own inspiration. Nobody can make you do it if you don’t want to.

The only possibility is that at one and the same time, the simplicity of the practice can be developed with respect to the tradition and discipline, and your intuition can be developed according to your own basic understanding of life. That is the point of profundity.

Beyond that, you are becoming highly disciplined. You are realistic, proper, and industrious; you have self-discipline and project dignity. Such ordinary decency is recognized as a token of cessation.

You begin to see the value of the intellect, which in this case means sharpened clarity rather than theory. Instead of resorting to Jungian or Freudian styles of psychologizing everything, you are simply experiencing your life and understanding how it works.

“Because everything is impermanent, everything is always painful and subject to suffering.”

On the path of accumulation we are working with ourselves and we are inspired to make sacrifices. We accumulate good merit by developing a good attitude and performing good deeds. We cultivate simplicity and sacrifice.

There is a tremendous sense of humor and relaxation, and a sense of openness, gentleness, and goodness. You are beginning to feel the effect of your practice. It is beginning to work, and you feel positive. It is like coming out of a steam bath: your muscles have relaxed; you feel so healthy.

Highlights from Managing Humans

”You must see the people who work with you.”

The presence of rigid, e-mail-based status reports comes down to control, a lack of imagination, and a lack of trust in the organization.

The courage it takes to stop this meeting five minutes into the scheduled hour because there is no discernible way to make progress.

It’s great that your freak has chosen to freak out. The alternative is that they’re not saying a thing and have decided to leave the company.

A meeting agenda would help, but as most meetings proceed without one, you’re on your own.

It’s a noble act, speaking your mind in front of all your peers. But it’s also a waste of time.

Roles and agendas in these meetings are simple. Talkers are talking and listeners are listening. Get it? There is no problem to be solved other than the transmission of information. The quicker it happens, the sooner everyone is back to work.

Exhibiting your power and knowledge as a manager isn’t always the best method of communicating.

Blindly landing process without considering the culture it needs to support it is a recipe for disaster.

Each additional person levies a communication tax, and unless we figure out how to constantly improve our communication, we’re just going to get slower.

Bright-and-shiny inflection points are full of energy, but unless that energy is carefully channeled back into the building and immediately acted upon, all an off-site represents is a frustrating opportunity to dream, but not to act.

Use the development environment to build the product. This means you must be familiar with your team’s tools, including the build system, version control, and programming language.

Process is the means by which your team communicates.

What I am saying is that any big decision, any big problem, deserves time and consideration.

I know there is no controlling the world, but I will fluidly surf the entropy by constantly changing myself.

The game here isn’t just overcommunication and Grapevine eradication; I’m still worried I missed something in the plan, and the status spamming is another means of vetting both the plan and the progress.

These people, called managers, don’t create product. They create process.

We all get shit work, but it’s the responsibility of the guy or gal in charge to dole this work out fairly and consistently.

Each week that passes where you don’t share the joy, despair, and discovery of software development is a week when you slowly forget what it means to be a software developer.

A strategic hire is someone who is going to push their agenda, their opinion.

A tactical hire is a person who is filling a well-defined need.

Your job interview isn’t over until you’ve changed to become part of a new team.

There are chronically negative nerds out there, but in my experience with nerd management, it’s more often the case that the nerd is bitter because they’ve seen this situation before four times, and it has played out exactly the same way.

Yeah, they’re going to argue, but it’s the argument you want your teams to have. It’s not a fear-based “Should we or shouldn’t we?” it’s “Let’s do this thing, let’s make sure it gets done, and let’s make sure it gets done right.”

As an aside, let me stress how bad of a career move it is to not know who you are going to be working for when you arrive. The 30-minute interview you have with your future manager is a critical piece of information when you decide whether or not to make a move.

My personal favorites are mechanical organics. These folks have all the slick tricks of organic information gathering, but they’ve got the astounding organization skills of the mechanic. They know everything and never forget a bit. I mean it. Organic mechanics are frightening. They have extreme depth of knowledge, but there is no obvious organic thread that ties it all together. Here’s the scary part. There is a thread. There is a purpose. They just aren’t letting you see it. Organic mechanics will keep you on your heels and just when you think you’ve figured them out, they’ll change everything. I hate that. I mean, I love that.

Wait, don’t these holistics have product to ship? No, they have multiple products, but they’ve hired rock-star inwards to get the products built to specification and on time so they can focus on figuring out what to build next and who they’re going to need to build it.

I’m not suggesting that outwards don’t care about the daily professional shenanigans within the company; they do, but they’ve also hired a group of rock-star holistics to run their company. The rub is this: while it’s not their job to run the company on a daily basis, they are accountable for it.

What you need to know about your manager is how much he cares about this growth and, more importantly whether he sees this as his growth opportunity or the team’s.

You are not that person, because once you are rewarded for releasing crap, you begin a blind walk down a path of mediocrity that ends up with you working at Computer Associates on a product no one has heard of and that no one cares about.

Highlights from Unfortunately, It Was Paradise

Here or there, our blood will plant olive trees.

Ours is a country of words: Talk. Talk.

I ask: Is it true, good ladies and gentlemen, that the earth of Man is for all human beings as you say? In that case, where is my little cottage, and where am I?

Can a people be born on a guillotine? We have the right to die any way we wish.

In this hymn we lay a dream, we raise a victory sign, we hold a key to the last door, to lock ourselves in a dream.

I gaze upon trees guarding the night from the night and the sleep of those who would wish me death.

The stars had only one task: they taught me how to read. They taught me I had a language in heaven and another language on earth.

I will come out of these walls a free man, like a ghost when he floats freely out of himself. I will go to Aleppo. Dove, fly with my Byzantine ode to my kinsman, and take him this greeting of dew.

Who am I after your two almond eyes? the male stranger asks. Who am I after your exile in me? the female stranger asks.

Every time she hits a certain note, her jinn casts its spell on us. And we are transported to another time.

Nothing causes us pain— not the final parting of the doves nor the cold in our hands nor the wind around the church.

Do not glance at the twin partridges sleeping on her chest.

I saw three of my friends crying, sewing my burial shroud with golden threads.

I was born in spring to keep the orators from endlessly speaking about this heartbreaking country, about the immortality of fig and olive trees in the face of time and its armies.

Homeland for him, he tells me, is to drink my mother’s coffee, to return at nightfall.

He used to arrive like a sword dipped in wine, and leave like the end of a prayer.

And I died, I died utterly. How tranquil and peaceful is death without your crying? How tranquil and peaceful is death without your hands pounding on my chest to bring me back? Before and after death I loved you, and between I saw nothing but my mother’s face.

Highlights from This Earth of Mankind

Modern! How quickly that word had surged forward and multiplied itself like bacteria throughout the world.

Thomas Aquinas, she said, once saw two people who were born in the same year, in the same month, on the same day and at the same hour, even in the same place. The joke played by astrology was that one became a great landowner and the other his slave.

In his body ran some Native blood. Who knows how many drops or clots.

Under the illusion he was actually a Dutch citizen he strove to act as one for the sake of his grandchildren’s future.

She is just a nyai, living in sin, giving birth to illegitimate children, low in moral character, selling honor to live easily and in luxury.

Her attitude toward her daughter was refined and wise and open, not like that of Native mothers.

The Dutch generals almost gave up. The Dutch were only ever able to destroy the children, the grandmothers and grandfathers, the ill, the pregnant women.

Once in their lives people must take a stand. If not, they will never become anything.

My world was not rank and position, wages and embezzlement. My world was this earth of mankind and its problems.

I felt so totally Javanese. But when the ignorance and stupidity of Java was mentioned, I felt European.

So don’t indulge yourself. Strengthen your heart.

You are among the first of the educated Natives. Much is demanded of you.

“May I ask why Mr. Mellema did not like Dutch literature?” “I don’t really know, miss. But he used to say that it was dominated by triviality, had no spirit, no fire.”

If that vengefulness was missing, she’d be truly, brilliantly outstanding, Minke.

“Shame is not a concern of European civilization.”

Talk at Emerce Tech Live in Amsterdam

Last Tuesday I gave a talk at EMERCE Tech Live on the main stage of the Beurs van Berlage in Amsterdam. It was a lovely event and it was fun being back in Amsterdam however briefly.

It was a business focussed practical riff on my ‘Designing Conversational Interfaces’ talk that may have blown some people’s minds. So it goes!

Tech Live! 22

Tech Live! 24

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Now on stage @alper on conv interfaces. The good and bad. The power of simplicity #tel17

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Kritiek naar aanleiding van Hallo Witte Mensen

Ik heb me de afgelopen weken geërgerd aan en gegeneerd voor de domme venijnige kritieken die het boek ‘Hallo Witte Mensen’ van Anousha Nzume kreeg. Zoals de uitgever van het boek Ebissé Rouw zegt: Nederland is een intellectual wasteland. We zijn nu eenmaal een klein taalgebied waar iedereen zich heel slim en onschuldig kan voelen door het Engelstalige debat over een onderwerp compleet te missen en zelf wat bij elkaar te verzinnen.

Ik probeerde bij te houden wat voor onzin er gepubliceerd werd in de mediahype rondom het boek maar op een gegeven moment was dat ook geen doen meer. Morad van FunX vond dat Nzume dit boek niet had moeten schrijven, Pieter van der Wielen ventileerde in Nooit Meer Slapen al zijn persoonlijke frustraties eventjes, de Volkskrant liet een radicaal een totaal onleesbaar stuk schrijven (niet gelinkt) en Sylvain Ephimenco liet in Trouw zijn gebruikelijke ding uithangen (direct weerlegd in diezelfde krant door Seada Nourhussen).

Ik heb het boek wel maar ik heb het net zoals Morad ook nog niet gelezen. Ik vind niet dat je een cultureel product geconsumeerd moet hebben om erover te kunnen praten, zeker niet als het zo uitgebreid behandeld is in de media. Ik ga het daarom ook niet hebben over de letterlijke inhoud van ‘Hallo Witte Mensen’ (Waarvan ik wel geloof dat het snor zit. Koop dat boek!) maar over het debat.

Ik ben zelf redelijk bij in dat debat al weet ik zeker niet alles en ben ik ook niet overal mee eens. We hebben allemaal nog veel te leren dus laten we blij zijn dat zo’n handleiding anti-racisme nu bestaat.

Maar niemand lijkt in staat tot een kritische benadering. De ene kant doet het niet omdat een afwijkende mening hebben wordt gezien als overlopen. De andere kant doet het niet omdat ze (zie de voorbeelden boven) zo vastzitten in hun eigen hangups dat ze niet meer na kunnen denken.

Ik denk dat kritiek kan én moet. Hier drie voorzetjes.

  1. Meepraten

Nzume zegt dat ze dacht dat ze op een gegeven moment ook zou kunnen meepraten bijvoorbeeld over racisme. Dat lijkt me erg goed. Je hoeft niet zwart te zijn om te zien dat racisme nog steeds een groot probleem is.

Ik vraag me dan wel af waarom zwart Nederland er niet voor zorgt dat ze politiek vertegenwoordigd worden. In de afgelopen Tweede Kamer verkiezingen stonden er geen Afrikaanse-Nederlanders op een verkiesbare plek (zie Kiza Magendane). Artikel 1, een politieke partij aangevoerd door een prominente zwarte vrouw met een krachtig verhaal, slaagde er niet in om ook maar één zetel te halen.

Turkse-Nederlanders bijvoorbeeld die ook van ver moeten komen zijn erg goed vertegenwoordigd met een handjevol kamerleden en zelfs een eigen politieke partij.

Wat mij betreft zijn dit vier verloren jaren niet alleen voor zwart Nederland maar voor ons allemaal. Waarom is dit niet gelukt en waarom waren Nzume &co. tijdens hun gesprek met Sylvana Simons in Dipsaus zo terughoudend?

2. Intersectionaliteit

Zoals ik het concept intersectionaliteit begrijp gaat het erom dat we allemaal meerdere identiteiten hebben die elkaar voeden, raken en soms met elkaar botsen. Dat betekent dat iemand die zwart en rijk is en iemand die wit en arm is allebei lijden aan onderdrukking. Het is dan ook beter om ze allebei serieus te nemen dan ze met elkaar te willen vergelijken.

Dat vergelijken wordt ook wel ‘Oppression Olympics’ genoemd, een wedstrijdje wie het meest onderdrukt wordt. Het beste doen we niet aan dat soort wedstrijdjes omdat ze veel leed en geen winnaars opleveren.

Nzume zegt dat ze in het boek opzettelijk de tegenstelling wit/zwart heeft benadrukt. Zo’n harde scheidslijn doet geen recht aan de echte levens van mensen en zorgt ervoor dat witte mensen aanslaan. Dat aanslaan is onterecht maar ik vraag me dan wel af: Waarom zouden witte mensen mee willen doen aan een ‘Oppression Olympics’ waar ze toch altijd als verliezer uit de bus komen?

3. Globalisering

Verreweg de meeste weerstand in het racisme-debat komt van boerse Nederlanders (Hallo mensen buiten de Randstad!) die niet zoveel van de wereld hebben gezien. Hadden ze dat gedaan dan waren ze erachter gekomen dat witte mensen wereldwijd verreweg in de minderheid zijn. Discriminatie op basis van huidskleur is in een geglobaliseerde wereld achterlijk, onhoudbaar en onproductief.

Deze mensen zijn verliezers van de globalisering en ze zitten vast in het verleden. De toekomst wordt gemaakt in Afrika, China en de Golfstaten, allemaal plaatsen waar weinig witte mensen wonen.

Op lokaal niveau binnen Nederland zijn witte mensen in de meerderheid en houden er nog te vaak racistische ideeën op na. Maar zelfs daar is er meer wat zwarte en witte Nederlanders economisch met elkaar gemeen hebben dan dat ze van elkaar scheidt.

Is het racisme-debat zoals het nu gevoerd wordt (wij-tegen-zij) geen kadootje voor de financiële elites die ons willen laten geloven dat sociale voorzieningen een beperkte taart zijn waar om gevochten moet worden?

 

Hasan Bahara wilde graag dat mensen het racisme debat naar een hoger plan tillen. Misschien kan hij hier wat mee.

Highlights from We Have Never Been Modern

“Let us not mix up heaven and earth

In works produced by anthropologists abroad, you will not find a single trait that is not simultaneously real, social and narrated.

The ethnologist will certainly not write three separate books: one dealing with knowledge, another with power, yet another with practices.

the representation of nonhumans belongs to science, but science is not allowed to appeal to politics; the representation of citizens belongs to politics, but politics is not allowed to have any relation to the nonhumans produced and mobilized by science and technology.

Hobbes’s and Boyle’s followers succeeded in carrying out this task – the former by ridding Nature of any divine presence, the latter by ridding Society of any divine origin.

By playing three times in a row on the same alternation between transcendence and immanence, the moderns can mobilize Nature, objectify the social, and feel the spiritual presence of God, even while firmly maintaining that Nature escapes us, that Society is our own work, and that God no longer intervenes.

The critical power of the moderns lies in this double language: they can mobilize Nature at the heart of social relationships, even as they leave Nature infinitely remote from human beings; they are free to make and unmake their society, even as they render its laws ineluctable, necessary and absolute.

By separating the relations of political power from the relations of scientific reasoning while continuing to shore up power with reason and reason with power, the moderns have always had two irons in the fire. They have become invincible.

It is the impossibility of changing the social order without modifying the natural order – and vice versa – that has obliged the premoderns to exercise the greatest prudence.

By rendering mixtures unthinkable, by emptying, sweeping, cleaning and purifying the arena that is opened in the central space defined by their three sources of power, the moderns allowed the practice of mediation to recombine all possible monsters without letting them have any effect on the social fabric, or even any contact with it.

Seen as networks, however, the modern world, like revolutions, permits scarcely anything more than small extensions of practices, slight accelerations in the circulation of knowledge, a tiny extension of societies, minuscule increases in the number of actors, small modifications of old beliefs.

With the postmoderns, the abandonment of the modern project is consummated. I have not found words ugly enough to designate this intellectual movement – or rather, this intellectual immobility through which humans and nonhumans are left to drift.

A single modern example will illustrate the abdication of thought as well as the self-inflicted defeat of the postmodern project.

It is the double contradiction that is modern, the contradiction between the two constitutional guarantees of Nature and Society on the one hand, and between the practice of purification and the practice of mediation on the other.

There is only one positive thing to be said about the postmoderns: after them, there is nothing.

They are simply stuck in the impasse of all avant-gardes that have no more troops behind them. Let them sleep till the end of the millennium, as Baudrillard advocates, and let us move on to other things. Or rather, let us retrace our steps. Let us stop moving on.

As Lévi-Strauss says, ‘the barbarian is first and foremost the man who believes in barbarism.’

Nature and Society are no longer explanatory terms but rather something that requires a conjoined explanation.

We want to gain access to things themselves, not only to their phenomena. The real is not remote; rather, it is accessible in all the objects mobilized throughout the world.

The collectives we live in are more active, more productive, more socialized than the tiresome things-in-themselves led us to expect.

Our collectives are more real, more naturalized, more discursive than the tiresome humans-among-themselves led us to expect.

Real as Nature, narrated as Discourse, collective as Society, existential as Being: such are the quasi-objects that the moderns have caused to proliferate.

Everything changes if the staunch discipline of the principle of symmetry forces us to retain only the causes that could serve both truth and falsehood, belief and knowledge, science and parascience.

Marc Augé when he resided among the lagoon-dwellers of the Ivory Coast, sought to understand the entire social phenomenon revealed by sorcery

A symmetrical Marc Augé would have studied the sociotechnological network of the metro itself: its engineers as well as its drivers, its directors and its clients, the employer-State, the whole shebang – simply doing at home what he had always done elsewhere.

Western ethnologists cannot limit themselves to the periphery; otherwise, still asymmetrical, they would show boldness toward others, timidity toward themselves. Back home anthropology need not become the marginal discipline of the margins, picking up the crumbs that fall from the other disciplines’ banquet table.

Her tribe of scientists claims that in the end they are completely separating their knowledge of the world from the necessities of politics and morality (Traweek, 1988). In the observer’s eyes, however, this separation is never very visible, or is itself only the byproduct of a much more mixed activity, some tinkering in and out of the laboratory. Her informers claim that they have access to Nature, but the ethnographer sees perfectly well that they have access only to a vision, a representation of Nature that she herself cannot distinguish neatly from politics and social interests (Pickering, 1980). This tribe, like the earlier one, projects its own social categories on to Nature; what is new is that it pretends it has not done so. When the ethnologist explains to her informers that they cannot separate Nature from the social representation they have formed of it, they are scandalized or nonplussed.

This is the stance that makes it possible to respect the differences (the dimensions of the helixes do vary) while at the same time respecting the similarities (all collectives mix human and nonhuman entities together in the same way).

Modern knowledge and power are different not in that they would escape at last the tyranny of the social, but in that they add many more hybrids in order to recompose the social link and extend its scale.

Yes, science is indeed politics pursued by other means, means that are powerful only because they remain radically other (Latour, 1990b).

Nothing is, by itself, either reducible or irreducible to anything else. Never by itself, but always through the mediation of another.

The past was a barbarian medley; the future, a civilizing distinction.

But before long they will have achieved modernization, they will have liquidated those islands, and we shall all inhabit the same planet; we shall all be equally modern, all equally capable of profiting from what, alone, forever escapes the tyranny of social interest: economic rationality, scientific truth, technological efficiency.

Having been slapped in the face with modern reality, poor populations now have to submit to postmodern hyperreality. Nothing has value; everything is a reflection, a simulacrum, a floating sign; and that very weakness, they say, may save us from the invasion of technologies, sciences, reasons.

The moderns’ greatness stems from their proliferation of hybrids, their lengthening of a certain type of network, their acceleration of the production of traces, their multiplication of delegates, their groping production of relative universals. Their daring, their research, their innovativeness, their tinkering, their youthful excesses, the ever-increasing scale of their action, the creation of stabilized objects independent of society, the freedom of a society liberated from objects – all these are features we want to keep.

Applying selectorate theory to current Dutch and German governments

I don’t think you can draw a lot of conclusions from this bit of selectorate theory but it’s interesting to get a feel for the numbers.

The German federal election of 2013

German population in 2013: 80’620’000
Interchangeables (registered to vote): 61’946’900 (76.8%)
Influentials (turnout): 44’309’925 (55.0%)
Votes for CDU: 16’233’642
Votes for SPD: 12’843’458
Votes for CSU: 3’544’079
Winning coalition (votes for CDU + SPD + CSU): 32,621,179 (40.5%)

The Dutch general election of 2012

Dutch population in 2012: 16’800’000
Interchangeables (registered to vote): 12.689.810 (75.5%)
Influentials (turnout): 9.462.223 (56.3%)
Votes for VVD: 2.504.948
Votes for PvdA: 2.340.750
Winning coalition (votes for VVD + PvdA): 4,845,698 (28.8%)