Tag Αρχεία: ζωή

Συνοψίζοντας

Προς το τέλος της ζωής του, Somerset Maugham συνόψισε του “γρήγορου φαγητού” σε ένα βιβλίο με τον εύστοχο τίτλο “Η Συνοψίζοντας.” Αισθάνομαι επίσης την ανάγκη να συνοψίσω, να προβεί σε απολογισμό των όσων έχουν επιτευχθεί και να προσπαθήσει να επιτύχει. Αυτή η επιθυμία είναι, φυσικά, λίγο χαζό στην περίπτωσή μου. Για ένα πράγμα, Πέτυχα σαφώς τίποτα σε σύγκριση με Maugham; ακόμη και αν θεωρηθεί ότι ήταν πολύ μεγαλύτερα όταν συνόψισε τα πράγματά του και είχε περισσότερο χρόνο για την επίτευξη πράγματα. Δεύτερον, Maugham θα μπορούσε να εκφράσει την άποψή του για τη ζωή, το σύμπαν και τα πάντα πολύ καλύτερα από ό, τι ποτέ θα είναι σε θέση να. Αυτά τα μειονεκτήματα παρά, Θα λάβει μια μαχαιριά σε αυτό τον εαυτό μου γιατί έχω αρχίσει να αισθάνονται την εγγύτητα της άφιξης — κάτι σαν αυτό που αισθάνεστε τις τελευταίες ώρες από μια πολύωρη πτήση μεγάλων αποστάσεων. Νιώθω σαν ό, τι έχω θέσει ως στόχο να κάνει, αν έχω επιτύχει ή όχι, είναι ήδη πίσω μου. Τώρα είναι πιθανώς μια πολύ καλή στιγμή για να ρωτήσω τον εαυτό μου — τι είναι αυτό που εξέθεσα για να κάνει?

Νομίζω ότι ο κύριος στόχος μου στη ζωή ήταν να γνωρίζουμε τα πράγματα. Στην αρχή, ήταν φυσικά πράγματα όπως ραδιόφωνα και τηλεόραση. Θυμάμαι ακόμα τη συγκίνηση της εύρεσης των πρώτων έξι όγκους “Βασικές Radio” στη συλλογή βιβλίων του πατέρα μου, αν και δεν είχα καμία πιθανότητα να κατανοήσουν τι είπε εκείνη τη χρονική στιγμή. Ήταν μια συγκίνηση που μου πήρε μέσα undergrad μου χρόνια. Αργότερα, εστίαση μου μετακόμισε σε πιο θεμελιώδη πράγματα, όπως το θέμα, άτομα, φως, σωματίδια, Φυσική κ.λπ.. Στη συνέχεια, για να το μυαλό και τον εγκέφαλο, χώρου και του χρόνου, αντίληψη και την πραγματικότητα, ζωής και θανάτου — θέματα που είναι πιο βαθιά και πιο σημαντικό, αλλά παραδόξως, λιγότερο σημαντικό. Σε αυτό το σημείο στη ζωή μου, όπου είμαι απολογισμό του τι έχω κάνει, Πρέπει να ρωτήσω τον εαυτό μου, Ήταν αξίζει τον κόπο? Μήπως κάνω καλά, ή μήπως κάνω άσχημα?

Κοιτώντας πίσω στη ζωή μου μέχρι τώρα τώρα, Έχω πολλά πράγματα να είναι ευτυχής για, και μπορεί άλλοι που εγώ δεν είμαι τόσο περήφανη. Καλά νέα πρώτη — Έχω έρθει μια μακρά τρόπο από όπου ξεκίνησε. Μεγάλωσα σε μια οικογένεια μεσαίας τάξης στη δεκαετία του εβδομήντα στην Ινδία. Ινδική μεσαία τάξη στη δεκαετία του εβδομήντα ήταν κακή από κάθε λογική παγκόσμια πρότυπα. Και η φτώχεια ήταν όλα γύρω μου, με τους συμμαθητές που εγκαταλείπουν το σχολείο για να συμμετάσχουν σε ταπεινωτικές παιδικής εργασίας, όπως μεταφέρουν τη λάσπη και τα ξαδέρφια, που δεν μπορούσαν να αντέξουν οικονομικά ένα τετράγωνο γεύμα την ημέρα. Η φτώχεια δεν ήταν μια υποθετική κατάσταση που πλήττει άγνωστο ψυχές σε μακρινές χώρες, αλλά αυτό ήταν μια οδυνηρή και χειροπιαστή πραγματικότητα όλα γύρω μου, μια πραγματικότητα που δραπέτευσε από τυφλή τύχη. Από εκεί, Κατάφερα να νύχι τρόπο μου σε μια ύπαρξη ανώτερης μεσαίας τάξης στη Σιγκαπούρη, το οποίο είναι πλούσιο από τα περισσότερα διεθνή πρότυπα. Το ταξίδι, τα περισσότερα από τα οποία μπορεί να αποδοθεί στην τυφλή τύχη πλευράς γενετικών ατυχημάτων (όπως η ακαδημαϊκή νοημοσύνη) ή άλλα τυχερός διαλείμματα, είναι μια ενδιαφέρουσα από μόνη της. Νομίζω ότι θα πρέπει να είναι σε θέση να θέσει ένα χιουμοριστικό γύρισμα σε αυτό το blog και επάνω κάποια μέρα. Παρά το γεγονός ότι είναι ανόητο να λάβει πίστωση για την τυχαία δόξες αυτού του είδους, Θα ήθελα να είναι λιγότερο από ό, τι είμαι ειλικρινής αν έλεγα ότι δεν ήταν περήφανος γι 'αυτό.

Are You Busy?

In the corporate world, all successful people are extremely busy. If your calendar is not filled with back-to-back meetings, you don’t belong in the upper rungs of the corporate ladder. Like most things in the corporate world, this feature has also turned on its head. You are not busy because your successful, you are successful because you can project an aura of being busy.

Something I read on the New York Times blog reminded me of an online resource that clearly told us how to look busy. It asked us to watch out for the innocent-sounding question from your colleagues or boss — what are you up to these days? This question is a precursor to dumping more work on your plate. What we are supposed to do, προφανώς, is to have a ready-made response to this query. Think of the top three things that you are working on. Rehearse a soundbite on what exactly those pieces of work are, how important they are, and how hard you are working on them. Be as quantitative as possible. Για παράδειγμα, say that you are working on a project that will make a difference of so many million dollars, and mention the large number of meetings per week you have to attend to chase up other teams etc. Στη συνέχεια,, when the query is casually thrown your way, you can effectively parry it and score a point toward your career advancement. You won’t be caught saying silly things like, “Ahem.., not much in the last week,” which would be sure invitation to a busy next week. Σοβαρά, the website actually had templates for the response.

Acting busy actually takes up time, and it is hard work, albeit pointless work. The fact of the matter is that we end up conditioning ourselves to actually believe that we really are busy, the work we are doing is significant and it matters. We have to, for not to do so would be to embrace our hypocrisy. If we can fool ourselves, we have absolution for the sin of hypocrisy at the very least. Εκτός από, fooling others then becomes a lot easier.

Being busy, when honestly believed, is more than a corporate stratagem. It is the validation of our worth at work, and by extension, our existence. The corporate love affair with being busy, Ως εκ τούτου,, invades our private life as well. We become too busy to listen to our children’s silly stories and pet peeves. We become too busy to do the things than bring about happiness, like hanging out with friends and chilling for no purpose. Everything becomes a heavy purposeful act — watching TV is to relax after a hard day’s work (not because you love the Game of Thrones), a drink is to unwind (not because you are slightly alcoholic and love the taste), playing golf is to be seen and known in the right circles (not to smack the **** out of the little white ball) , even a vacation is a well-earned break to “recharge” ourselves to more busy spells (not so much because you want to spend some quality time with your loved ones). Nothing is pointless. Αλλά, by trying not to waste time on pointless activities, we end up with a pointless life.

I think we need to do something pointless on a regular basis. Do you think my blogging is pointless enough? Νομίζω ότι έτσι.

Retirement — a Wife’s View

In connection with my recent retirement, my wife sent me an article (a speech given by someone on how to retire happily) which made several interesting points. But even more interestingly, it started with a funny story. Here it is:

In a small village in Kerala, a devout christian passed away. The local priest was out of station, and a priest from an adjoining village was called upon to deliver the eulogy. “Ladies and Gentlemen,” began the venerable pastor with the coffin before him. “Here lies dead before me a rare human being of this village with outstanding qualities. He was a gentleman, a scholar, sweet of tongue, gentle of temper and very catholic in outlook. He was generous to a fault and ever smiling.” The widow of the deceased sprang up and screamed, “Oh my God! They are burying the wrong man!"

True to form, this gentleman concluded his speech with another story.

First God created the cow and said, “You must go with the farmer everyday to the field, and suffer under the sun all day long, have calves, give milk and help the farmer. I give you a span of sixty years.” The cow said, “That’s surely tough. Give me only twenty years. I give back forty years.”

On Day Two, God created the dog and said, “Sit by the door of your house and bark at strangers. I give you a span of twenty years.” The dog said, “Too long a life for barking. I give up ten years.”

On the third day, God created the monkey and said to him, “Entertain people. Make them laugh. I give you twenty years.” The monkey said to God, “How boring! Monkey tricks for twenty years? Give me only ten years.” The Lord agreed.

On the fourth day, God created Man. He said to him, “Eat, sleep, play, enjoy and do nothing. I will give you twenty years.”

Man said, “Only twenty years? No way! I will take my twenty, but give me the forty the cow gave back, the ten that the monkey returned, and the ten the dog surrendered. That makes it eighty. Εντάξει?” God agreed.

That is why for the first twenty years we sleep, play, enjoy and do nothing.
For the next forty years we slave in the sun to support our family.
For the next ten years we do monkey tricks to entertain our grandchildren.
And for the last ten years we sit in front of the house and bark at everybody.

Καλά, I managed to cut down my forty cow-years to a mere twenty. Here’s hoping that I will get similar discounts on my monkey and dog years!

Deferred Satisfaction

The mother was getting annoyed that her teenaged son was wasting time watching TV.
“Son, don’t waste your time watching TV. You should be studying,” she advised.
“Γιατί?” quipped the son, as teenagers usually do.
“Καλά, if you study hard, you will get good grades.”
“Ναι, so?”
“Στη συνέχεια,, you can get into a good school.”
“Why should I?”
“That way, you can hope to get a good job.”
“Γιατί? What do I want with a good job?”
“Καλά, you can make a lot of money that way.”
“Why do I want money?”
“Αν έχετε αρκετά χρήματα, you can sit back and relax. Watch TV whenever you want to.”
“Καλά, I’m doing it right now!”

What the mother is advocating, φυσικά, is the wise principle of deferred satisfaction. It doesn’t matter if you have to do something slightly unpleasant now, as long as you get rewarded for it later in life. This principle is so much a part of our moral fabric that we take it for granted, never questioning its wisdom. Because of our trust in it, we obediently take bitter medicines when we fall sick, knowing that we will feel better later on. We silently submit ourselves to jabs, root-canals, colonoscopies and other atrocities done to our persons because we have learned to tolerate unpleasantnesses in anticipation of future rewards. We even work like a dog at jobs so loathesome that they really have to pay us a pretty penny to stick it out.

Before I discredit myself, let me make it very clear that I do believe in the wisdom of deferred satisfaction. I just want to take a closer look because my belief, or the belief of seven billion people for that matter, is still no proof of the logical rightness of any principle.

The way we lead our lives these days is based on what they call hedonism. I know that the word has a negative connotation, but that is not the sense in which I am using it here. Hedonism is the principle that any decision we take in life is based on how much pain and pleasure it is going to create. If there is an excess of pleasure over pain, then it is the right decision. Although we are not considering it, the case where the recipients of the pain and pleasure are distinct individuals, nobility or selfishness is involved in the decision. So the aim of a good life is to maximize this excess of pleasure over pain. Viewed in this context, the principle of delayed satisfaction makes sense — it is one good strategy to maximize the excess.

But we have to be careful about how much to delay the satisfaction. Σαφώς, if we wait for too long, all the satisfaction credit we accumulate will go wasted because we may die before we have a chance to draw upon it. This realization may be behind the mantra “live in the present moment.”

Where hedonism falls short is in the fact that it fails to consider the quality of the pleasure. That is where it gets its bad connotation from. Για παράδειγμα, a ponzi scheme master like Madoff probably made the right decisions because they enjoyed long periods of luxurious opulence at the cost of a relatively short durations of pain in prison.

What is needed, ίσως, is another measure of the rightness of our choices. I think it is in the intrinsic quality of the choice itself. We do something because we know that it is good.

I am, φυσικά, touching upon the vast branch of philosophy they call ethics. It is not possible to summarize it in a couple of blog posts. Nor am I qualified enough to do so. Michael Sandel, από την άλλη πλευρά, is eminently qualified, and you should check out his online course Δικαιοσύνης: Ποιο είναι το σωστό πράγμα που κάνει? if interested. I just want to share my thought that there is something like the intrinsic quality of a way of life, or of choices and decisions. We all know it because it comes before our intellectual analysis. We do the right thing not so much because it gives us an excess of pleasure over pain, but we know what the right thing is and have an innate need to do it.

That, τουλάχιστον, is the theory. Αλλά, από τα τέλη του, I’m beginning to wonder whether the whole right-wrong, good-evil distinction is an elaborate ruse to keep some simple-minded folks in check, while the smarter ones keep enjoying totally hedonistic (using it with all the pejorative connotation now) pleasures of life. Why should I be good while the rest of them seem to be reveling in wall-to-wall fun? Is it my decaying internal quality talking, or am I just getting a bit smarter? I think what is confusing me, and probably you as well, is the small distance between pleasure and happiness. Doing the right thing results in happiness. Eating a good lunch results in pleasure. When Richard Feynman wrote about The Pleasure of Finding Things Out, he was probably talking about happiness. When I read that book, what I’m experiencing is probably closer to mere pleasure. Watching TV is probably pleasure. Writing this post, από την άλλη πλευρά, is probably closer to happiness. Τουλάχιστον, I hope so.

To come back my little story above, what could the mother say to her TV-watching son to impress upon him the wisdom of deferred satisfaction? Καλά, just about the only thing I can think of is the argument from hedonism saying that if the son wastes his time now watching TV, there is a very real possibility that he may not be able to afford a TV later on in life. Perhaps intrinsically good parents won’t let their children grow up into a TV-less adulthood. I suspect I would, because I believe in the intrinsic goodness of taking responsibility for one’s actions and consequences. Does that make me a bad parent? Is it the right thing to do? Need we ask anyone to tell us these things?

Η ζωή μου, Way μου

Μετά από σχεδόν οκτώ χρόνια στον τραπεζικό τομέα, Έχω τελικά καλείται να κλείνει. Κατά τη διάρκεια των τριών τελευταίων αυτών ετών, Μου είχε πει στους ανθρώπους ότι θα έφευγα. Και νομίζω ότι οι άνθρωποι είχαν σταματήσει τη λήψη με σοβαρά. Η γυναίκα μου σίγουρα έκανε, και ήρθε ως μια μεγάλη σοκ της. Όμως, παρά μελετηθεί αντίθεσή της, Κατάφερα να το τραβήξει μακριά. Όντως, δεν είναι μόνο τραπεζικό ότι έφυγα, Έχω πραγματικά συνταξιούχους. Οι περισσότεροι από τους φίλους μου υποδέχτηκε την είδηση ​​της αποχώρησης μου με ένα μείγμα από φθόνο και τη δυσπιστία. Η εξουσία να εκπλήξει — είναι ωραίο να εξακολουθούν να έχουν αυτή τη δύναμη.

Γιατί είναι μια έκπληξη πραγματικά? Γιατί κάποιος θα σκεφτόταν ότι είναι τρελό να περπατήσει μακριά από μια καριέρα σαν τη δική μου? Η παραφροσύνη είναι να κάνουν το ίδιο πράγμα ξανά και ξανά και αναμένουν διαφορετικά αποτελέσματα. Εκατομμύρια άνθρωποι κάνουν το ίδιο insanely ταλαιπωρημένος πράγματα πάνω και πάνω, ο καθένας από αυτούς θέλει τίποτα περισσότερο από το να σταματήσει να το κάνει, ακόμα και σχεδιάζουν για το μόνο για να αναβάλουν τα σχέδιά τους για έναν ανόητο ή τον άλλο λόγο. Υποθέτω ότι η δύναμη της συνήθειας να κάνουν το ταλαιπωρημένος πράγματα είναι μεγαλύτερη από το φόβο της αλλαγής. Υπάρχει ένα χάσμα ανάμεσα σε αυτό που οι άνθρωποι λένε τα σχέδιά τους είναι και τι καταλήγουν να κάνουν, που είναι το θέμα αυτής της ενοχλητικό ταινία Revolutionary Road. Αυτό το χάσμα είναι εξαιρετικά στενό στην περίπτωσή μου. Εξέθεσα με μια δέσμη των μικρών στόχων — για να βοηθήσει μερικούς ανθρώπους, να κάνει μια μικρή περιουσία, για να παρέχουν εύλογη άνεση και ασφάλεια σε όσους κοντά. Τους έχουν επιτευχθεί, και τώρα είναι καιρός να σταματήσει. Το πρόβλημα με όλους αυτούς τους στόχους είναι ότι μόλις πάρετε κοντά σε αυτά, φαίνονται εγκόσμια, και τίποτα δεν είναι αρκετό για τους περισσότερους ανθρώπους. Δεν είναι για μένα όμως — Έχω πάντα ήταν αρκετά ριψοκίνδυνο να κολλήσει με τα σχέδια μου.

Μία από τις πρώτες περιπτώσεις μιας τέτοιας απερίσκεπτη ενέργεια ήρθε κατά τη διάρκεια προπτυχιακών σπουδών μου στο IIT Madras. Ήμουν αρκετά έξυπνος ακαδημαϊκά, ιδιαίτερα στη φυσική. Αλλά δεν ήμουν πολύ καλός στο να θυμάται λεπτομέρειες όπως τα ονόματα των θεωρημάτων. Μόλις, αυτό το εκκεντρικό καθηγητή μου στο IIT μου ζήτησε το όνομα του συγκεκριμένου θεωρήματος που αφορά τη γραμμή ολοκλήρωμα του ηλεκτρικού πεδίου γύρω από ένα σημείο και την επιβάρυνση που περιέχονται σε. Νομίζω ότι η απάντηση ήταν θεώρημα του Green, ενώ 3-D ισοδύναμο (επιφάνεια αναπόσπαστο) ονομάζεται θεώρημα του Gauss ή κάτι. (Λυπούμαστε, Οι αναζητήσεις μου Wikipedia και το Google δεν φέρει επάνω τίποτα οριστικό για αυτό.) Απάντησα θεώρημα του Gauss. Ο καθηγητής με κοίταξε για μια μεγάλη στιγμή με περιφρόνηση στα μάτια του και είπε: (σε Ταμίλ) κάτι σαν να έπρεπε να πάρει μια ήττα με παντόφλες του. Θυμάμαι ακόμα στέκεται εκεί μου Khakki εργαστήρι ενδυμασία και να τον ακούει, με το πρόσωπό μου καίει με ντροπή και θυμό ανίκανο. Και, αν και η φυσική ήταν το αγαπημένο μου θέμα (η πρώτη μου αγάπη, όντως, όπως λέω συνέχεια, κυρίως για να ενοχλήσει τη γυναίκα μου), Εγώ δεν πάω πίσω σε κάποια από τις διαλέξεις του, μετά από αυτό. Υποθέτω ότι ακόμη και σε αυτή την νεαρή ηλικία, Είχα αυτό το ανησυχητικό επίπεδο απερισκεψία σε μένα. Τώρα ξέρω γιατί. Είναι η βαθιά ριζωμένη πεποίθηση ότι τίποτε δεν έχει σημασία. Τίποτα δεν έκανε ποτέ, όπως Meursault ο Ξένος επισημαίνει στην τελευταία περίοδό του, της ευγλωττίας.

Έφυγα από τραπεζικές εργασίες για διάφορους λόγους; αμοιβή δεν ήταν ένας από αυτούς, αλλά απερισκεψία ίσως ήταν. Είχα κάποια φιλοσοφική αμφιβολίες σχετικά με την ορθότητα από ό, τι έκανα σε μια τράπεζα. Υπέφερα από μια ταραγμένη συνείδηση. Φιλοσοφικές λόγοι είναι παράξενα τέρατα — που οδηγούν σε συγκεκριμένες δράσεις, συχνά ενοχλητικές αυτές. Albert Camus (στη συλλογή του Ο Μύθος του Σίσυφου) προειδοποίησε ότι ενώ μιλάμε για τον παραλογισμό της ζωής. Robert Pirsig σε επιλόγου του να Ζεν και η τέχνη της συντήρησης μοτοσικλετών Επίσης, μίλησε για το πότε τέτοιες συλλογισμοί έγινε ψυχιατρικά επικίνδυνο. Michael Sandel είναι άλλος σοφός άνθρωπος ο οποίος, στην περίφημη διαλέξεις του για Δικαιοσύνης: Ποιο είναι το σωστό πράγμα που κάνει? τόνισε ότι η φιλοσοφία θα μπορούσε συχνά το χρώμα προοπτική σας μόνιμα — δεν μπορείτε να το ξεμάθουμε να πάει πίσω, δεν μπορείτε να unthink μια σκέψη να γίνει πάλι φυσιολογικά.

Φιλοσοφία και απερισκεψία στην άκρη, ο άλλος κύριος λόγος για την έξοδο από την εργασία ήταν πλήξη. Η εργασία πήρε τόσο κολοσσιαία βαρετό. Κοιτάζοντας έξω από το παράθυρό μου στην κίνηση 13 πατώματα κάτω ήταν απείρως πιο ενδιαφέρον από ό, κοιτάζοντας το έργο σε τρεις οθόνες υπολογιστή μου. Και έτσι πέρασα μισό χρόνο μου κοιτάζοντας έξω από το παράθυρο. Φυσικά, την απόδοσή μου συρρικνώθηκε ως αποτέλεσμα. Υποθέτω scuttling την απόδοση είναι ο μόνος τρόπος για να ρεαλιστικά να κάνει τον εαυτό αφήσει μια υψηλόμισθη δουλειά. Υπάρχουν φορές που έχετε να κάψει τις γέφυρες πίσω σας. Κοιτάζοντας πίσω σε αυτό τώρα, Πραγματικά δεν μπορώ να καταλάβω γιατί ήμουν τόσο βαρεθεί. Ήμουν μια ποσοτική ανάπτυξη και η δουλειά αφορούσε την ανάπτυξη εκθέσεων και εργαλεία. Κωδικοποίηση είναι ό, τι κάνω για διασκέδαση στο σπίτι. Αυτό και το γράψιμο, φυσικά. Μπορεί να είναι η πλήξη προήλθε από το γεγονός ότι δεν υπήρχε σοβαρό πνευματικό περιεχόμενο σε αυτό. Δεν υπήρχε κανένας στα καθήκοντα, ούτε στην εταιρεία του τα πλήθη των φιλόδοξων συναδέλφους. Περπατώντας μέσα στο χώρο εργασίας κάθε πρωί, κοιτάζοντας όλοι οι υψηλόμισθοι ανθρώπους που περπατούν γύρω με εντυπωσιακά demeanors κάνει κάτι σημαντικό, Θα χρησιμοποιηθεί για να αισθάνονται σχεδόν λυπημένος. Πόσο σημαντική θα μπορούσε να φασόλι-καταμέτρησης τους ποτέ να?

Στη συνέχεια, και πάλι, πόσο σημαντικό μπορεί να είναι αυτό το blogging? Παίρνουμε πίσω στο υβρεολόγιο Meursault του – τίποτα δεν πείραξε. Ίσως θα ήταν λάθος να έχουν πεταχτεί, καθώς όλοι τους κρατήσει λέγοντάς μου. Ίσως αυτές οι σημαντικές-αναζητούν τους συναδέλφους ήταν πραγματικά σημαντικό, και ήμουν ο ένας στο λάθος να έχουν αποσυρθεί. Αυτό που έχει σημασία, επίσης, μικρή; ότι έχει επίσης μικρή σημασία, όπως Meursault και το alter ego μου, θα το δείτε.

Ποιο είναι το επόμενο είναι το ερώτημα που συνεχίζει να ανεβαίνει. Μπαίνω στον πειρασμό να δώσει την ίδια απάντηση γλώσσα-σε-μάγουλο, όπως ο Larry Darrell σε Κόψη του ξυραφιού — Φραντζόλα! Το είδος της Λούφα θα περιλαμβάνει πολλή σκέψη, πολλή μελέτη, και σκληρή δουλειά. Υπάρχουν τόσα πολλά να μάθω, και τόσο λίγος χρόνος για να μάθετε.

Φωτογραφία kenteegardin

Rules of Conflicts

In this last post in the rules of the game series, we look at the creative use of the rules in a couple of situations. Rules can be used to create productive and predictable conflicts. One such conflict is in law enforcement, where cops hate defense attorneys — if we are to believe Michael Connelly’s depiction of how things work at LAPD. It is not as if they are really working against each other, although it may look that way. Both of them are working toward implementing a set of rules that will lead to justice for all, while avoiding power concentration and corruption. The best way of doing it happens to be by creating a perpetual conflict, which also happens to be fodder for Connelly’s work.

Another conflict of this kind can be seen in a bank, between the risk taking arm (traders in the front office) and the risk controlling teams (market and credit risk managers in the middle office). The incessant strife between them, όντως, ends up implementing the risk appetite of the bank as decided by the senior management. When the conflict is missing, problems can arise. For a trader, performance is quantified in terms of the profit (and to a lesser degree, its volatility) generated by him. This scheme seems to align the trader’s interests with those of the bank, thus generating a positive feedback loop. As any electrical engineer will tell you, positive feedback leads to instability, while negative feedback (conflict driven modes) leads to stable configurations. The positive feedback results in rogue traders engaging in huge unauthorized trades leading to enormous damages or actual collapses like the Bearings bank in 1995.

We can find other instances of reinforcing feedback generating explosive situations in upper management of large corporates. The high level managers, being board members in multiple corporate entities, keep supporting each other’s insane salary expectations, thus creating an unhealthy positive feedback. If the shareholders, από την άλλη πλευρά, decided the salary packages, their own self-interest of minimizing expenses and increasing the dividend (and the implicit conflict) would have generated a more moderate equilibrium.

The rule of conflict is at work at much larger scales as well. In a democracy, political parties often assume conflicting world views and agendas. Their conflict, ratified through the electoral process, ends up reflecting the median popular view, which is the way it should be. It is when their conflicting views become so hopelessly polarized (as they seem to be in the US politics these days) that we need to worry. Even more of a worry would be when one side of the conflict disappears or gets so thoroughly beaten. In an earlier post, I lamented about just that kind of one-sidedness in the idealogical struggle between capitalism and socialism.

Conflicts are not limited to such large settings or to our corporate life and detective stories. The most common conflict is in the work-life balance that all of us struggle with. The issue is simple — we need to work to make a living, and work harder and longer to make a better living. In order to give the best to our loved ones, we put so much into our work that we end up sacrificing our time with the very loved ones we are supposedly working for. Φυσικά, there is a bit of hypocrisy when most workaholics choose work over life — they do it, not so much for their loved ones, but for a glorification, a justification or a validation of their existence. It is an unknown and unseen angst that is driving them. Getting the elusive work-live conflict right often necessitates an appreciation of that angst, and unconventional choices. Μερικές φορές, in order to win, you have to break the rules of the game.

Ζωή: East vs. West

In the last post we examined life from the perspective of evolutionary biology. Now let’s move on to philosophy. There is an important philosophical difference between the perspectives on life in the East and the West. These views form the backdrop to the rules of life, which shape everything from our familial and societal patterns to our hopes and prayers. How these rules (which depend on where you come from) do it is not merely interesting, but necessary to appreciate in today’s world of global interactions. In one of his lectures, Yale philosophy professor Shelly Kagan made a remark that the basic stance vis-a-vis ζωή (and death) in the West is that life is a good thing to have; it is a gift. Our job is to fill it with as much happiness, accomplishments and glory as possible.

The Eastern view is just the opposite – the first of the four noble truths of Buddhism is that life is suffering. Ινδουισμός, which gave birth to Buddhism, says things like this world and the cycle of life are very difficult (Iha Samsare Bahu Dustare σε Bhaja Govindam, για παράδειγμα). Our job is to ensure that we don’t get too attached to the illusory things that life has to offer, including happiness. When we pray for our dead, we pray that they be relieved of the cycle of life and death. Deliverance is non-existence.

Φυσικά, I am vastly oversimplifying. (Let me rephrase that — this oversimplified version is all I know. I am very ignorant, but I plan to do something about it very soon.) Viewed in the light of these divergent stances against the conundrum of life, we see why westerners place such a premium on personal happiness and glory, while their eastern counterparts tend to be fatalistic and harp on the virtues of self sacrifice and lack of ambition (or its first cousin, greed).

To an ambitious westerner, any chance at an incremental increase in personal happiness (through a divorce and remarriage, για παράδειγμα) is too good an opportunity to pass up. On the other side of the globe, to one brought up in the Hindu way of life, happiness is just another illusory manifestation not to be tempted by. Those caught in between these two sets of rules of life may find it all very confusing and ultimately frustrating. That too is a macro level pattern regimented by the micro level rules of the game.

Game of Life

We started this series with chess and then moved on to the socio-political topology of a typical corporate landscape. Both could be understood, in some vague and generous sense, in terms of a simple set of rules. If I managed to convince you of that satement, it is thanks to my writing prowess, rather than the logical cohesion of my argument. I am about to extend that shaky logic to the game of life; and you should be wary. But I can at least promise you a good read.

Εντάξει, with that reservation stated and out of the way, let’s approach the problem systematically. My thesis in this series of posts is that the macro-level patterns of a dynamic system (like a chess game, corporate office, or life itself) can be sort of predicted or understood in terms of the rules of engagement in it. In chess, we saw that general pattern of any game (viz. structured beginning, messy mid-game, clean endgame with a win, lose or draw) is what the rules prescribe. In this last post, we are going to deal with life. In a trivial analogy to chess, we can describe the pattern like this: we are all born somewhere and some point in time, we make our play for a few years, and we bow out with varying amount of grace, regardless of how high we soar and how low we sink during our years. But this pattern, though more rigorously followed than our chess pattern, is a bit too trivial. What are the salient features or patterns of human life that we are trying to understand? Human life is so complex with so many aspects of existence and dimensions of interactions among them that we can only hope to understand a limited projection of a couple of its patterns. Let’s choose the pattern of family units first.

The basic set of rules in human life comes from evolutionary biology. As a famous man put it, nothing in biology (or life itself, I would think) makes sense except in the light of evolution. Από την άλλη πλευρά, everything from gender politics to nuclear family units makes perfect sense as the expressions of the genetic commands encoded in our DNA, although we may be stretching the hypothesis to fit the facts (which is always possible to do) when we view it that way. Let’s look at the patterns of gender relations in family units, with the preamble that I am a total believer in gender equality, τουλάχιστον, my own brand of it.

Evolutionary biology tells us that the instruction encoded in our genes is very simple — just live a little longer, which is at the root of our instincts for self preservation and reproduction. Στο τέλος, this instruction expresses itself as a man’s hidden antipathy toward monogamy and a woman’s overt defense of its virtues. Although this oft-repeated argument can be seen as a feeble attempt at justifying the errant and philandering behavior of man, it has simplicity on its side. It makes sense. The argument goes like this: in order to ensure the continued survival of his genes, a man has to mate with as many partners as possible, as often as possible. Από την άλλη πλευρά, given the long gestation period, a woman optimizes the survival chances of her genes by choosing the best possible specimen as her mate and tying him down for undivided attention and for future use. Monogamy indeed is virtuous from her perspective, but too cruel a rule in a man’s view. To the extent that most of the world has now adopted monogamy and the associated nuclear family system as their preferred patterns, we can say that women have won the gender war. Why else would I feel scared to post this article? Weaker sex, indeed!

Evolutionary biology is only one way of looking at life. Another interesting set of rules comes from spiritual and religious philosophy, which we will look at in the next post.

Art of Corporate War

A more complex example of how the rules shape the patterns on the ground is the corporate game. The usual metaphor is to portray employees as cogs in the relentless wheel of the corporate machinery, or as powerless pawns in other people’s power plays. But we can also think of all of them as active players with their own resources engaged in tiny power plays of their own. So they end up with a corporate life full of office politics, smoke and mirrors, and pettiness and backstabbing. When they take these things personally and love or hate their co-workers, they do themselves an injustice, Νομίζω ότι. They should realize that all these features are the end result of the rules by which they play the corporate game. The office politics that we see in any modern workspace is the topology expected of the rules of the game.

What are these famous rules I keep harping on? You would expect them to be much more complex that those of a simple chess game, given that you have a large number of players with varying agendas. But I’m a big fan of simplicity and Occam’s Razor as any true scientist should be (which is an oblique and wishful assertion that I am still one, φυσικά), and I believe the rules of the corporate game are surprisingly simple. As far as I can see, there are just two — one is that the career progression opportunities are of a pyramid shape in that it gets progressively more difficult to bubble to the top. The other rule is that at every level, there is a pot of rewards (such as the bonus pool, για παράδειγμα) that needs to be shared among the co-workers. From these rules, you can easily see that one does better when others do badly. Backstabbing follows naturally.

In order to be a perfect player in this game, you have to do more than backstabbing. You have to develop an honest-to-john faith in your superiority as well. Hypocrisy doesn’t work. I have a colleague who insists that he could do assembly-level programming before he left kindergarten. I don’t think he is lying per-se; he honestly believes that he could, as far as I can tell. Τώρα, this colleague of mine is pretty smart. Ωστόσο,, after graduating from an IIT and working at CERN, I’m used to superior intelligences and geniuses. And he ain’t it. But that doesn’t matter; his undying conviction of his own superiority is going to tide him over such minor obstacles as reality checks. I see stock options in his future. If he stabs someone in the back, he does it guiltlessly, almost innocently. It is to that level of virtuosity that you have to aspire, if you want to excel in the corporate game.

Almost every feature of the modern corporate office, from politics to promotions, and backstabbing to bonuses, is a result of the simple rules of the game that we play it by. (Sorry about the weak attempt at the first letter rhyme.) The next expansion of this idea, φυσικά, is the game of life. We all want to win, but ultimately, it is a game where we will all lose, because the game of life is also the game of death.

Rules of the Game

Richard FeynmanRichard Feynman used to employ the game of chess as a metaphor for the pursuit of physics. Physicists are like uninitiated spectators at a chess match, and they are trying figure out the rules of the game. (He also used sex, but that’s another story.) They observe the moves and try figure out the rules that govern them. Most of the easy ones are soon discovered, but the infrequent and complex ones (such as castling, to use Feynman’s example) are harder to decipher. The chess board is the universe and the players are presumably the Gods. So when Albert Einstein’s Albert Einstein said that he wanted to know God’s thoughts, and that the rest were details, he probably meant he wanted to know the rules and the strategies based on them. Not the actual pattern on the board at any point in time, which was a mere detail.

A remarkable Indian writer and thinker, Η. V. Vijayan, also used the metaphor of a chess game to describe the armed strife between India and her sibling neighbor. He said that our too countries were mere pawns in a grand chess game between giant players of the cold war. The players have stopped playing at some point, but the pawns still fight on. What made it eerie (in a Dr. Strangelove sort of way) is the fact that the pawns had huge armies and nuclear weapons. When I first read this article by O. V. Vijayan, his clarity of perspective impressed me tremendously because I knew how difficult it was to see these things even-handedly without the advantage of being outside the country — the media and their public relations tricks make it very difficult, if not impossible. It is all very obvious from the outside, but it takes a genius to see it from within. But O. V. Vijayan’s genius had impressed me even before that, and I have a short story και thought snippet by him translated and posted on this blog.

Chess is a good metaphor for almost everything in life, with its clear and unbending rules. But it is not the rules themselves that I want to focus on; it is the topology or the pattern that the rules generate. Even before we start a game, we know that there will be an outcomeit is going to be a win, loss or a draw. 1-0, 0-1 ή 0.5-0.5. How the game will evolve and who will win is all unknown, but that it will evolve from an opening of four neat rows through a messy mid game and a clear endgame is pretty much given. The topology is pre-ordained by the rules of the game.

A similar set of rules and a consequent topology exists in the corporate world as well. Αυτό είναι το θέμα του επόμενου μετά.