Tuesday, July 10, 2018

Should we look forward to the Social Singularity?


The social singularity should not be confused with the technological singularity, which Wikipedia defines as the hypothesis that invention of artificial superintelligence will abruptly trigger runaway technological growth, resulting in unfathomable change to human civilization.


The Social Singularity, as described by Max Borders in his recently published book of that name, relates to the way we (humans) organise ourselves in relation to each other. Max’s hypothesis is that at some point social organisation will be completely transformed as a result of mass adoption of secure networking technologies. When that happens some existing mediating structures will become obsolete, new forms of coordination will emerge and we will collaborate as never before.



What does that mean in terms that you and I can understand? The best place to begin is with the concept of subversive innovation. You might think it is tedious to begin an explanation by introducing another concept, but I promise to provide some concrete examples before long.

These days just about everyone knows what an innovation is. Most readers will be familiar with disruptive innovations that are making many goods more accessible and affordable. Subversive innovations “are those that have the potential to replace long-accepted mediating structures of society”. The mediating structures that Max is writing about include: hierarchical firms; group-think practices among the scientific establishment that have led to widespread acceptance of numerous findings that cannot be replicated; centralised education which views students as having “heads like buckets to be filled with information curated by central elites”; long-standing practices of financial intermediaries; mainstream media that once generated social coherence; and national governments.

Readers will already be familiar with some of the subversive innovations that are occurring. Some firms are replacing hierarchical command and control structures with decentralised systems in which self-directed individuals create order by establishing networks to achieve common purposes. The Internet has enabled informal networks of people, often including amateurs, who question scientific dogma e.g. the paleo-diet movement. Disruptive innovation has begun in primary, secondary and tertiary education. Long-established practices of financial institutions are being challenged by block chain technologies, and cryptocurrencies are enabling people to transact without using national currencies or financial intermediaries. The Internet has disrupted the role of mainstream media in generating social coherence - making it possible for populists to challenge political orthodoxy, but also reducing the potential for views to coalesce around a deeply flawed narrative.

The potential for subversive innovations to displace centralised government is in my view the most interesting idea in the book. We can already see this happening to some extent as innovating firms search out the weak joints in government regulation, particularly the regulatory barriers to competition that have enabled incumbents in various industries to prosper at the expense of the rest of the community. Think of how Uber’s ridesharing innovations circumvented regulations protecting incumbents in the taxi industry.

Max suggests that the potential for subversive innovations to displace centralised government will be enhanced by the advent of smart contracts in which a host of humans can act together to achieve a common goal without middlemen. The coordinating mechanism of smart contracts involves distributed ledgers, programmable incentives and blockchain secured tokens. Tokens can align the interests of producers, consumers and investors in ways that may have potential to enable many types of public goods to be produced privately by profit-seeking entrepreneurs. It doesn’t seem possible at this stage to provide a concrete example of how this might work. Perhaps it can be thought of as crowdsourcing on steroids.

Where might this take us? Max suggests that the potential for people to forge real social contracts - contracts they choose to enter voluntarily rather than the hypothetical social contracts of political theory - “could become the killer app of politics”:

"Communities of tomorrow will form entire systems of mutual aid through digital compacts that have nothing to do with borders or accidents of birth. … Humanity will upload important commitments into social contracts. Cosmopolitan communities of practice will form in the electronic ether. What remains on the ground—goods, services, and the relationships of flesh-and-blood neighbors—will be a far more localized phenomenon. The days of outsourcing our civic responsibilities to distant capitals are numbered."

What Max has in mind is polyarchy – competitive provision of goods that have been provided collectively. The basic idea is that if there is nothing intrinsically territorial about a system that provides goods like health insurance or education, you should be allowed to exit one system and join another without moving to a different system’s territory. You could take resources you were once required to pay in taxation and use them to pay for membership of another community or multiple other communities.

So, what reason do we have to think that governments might one day be willing to recognize the right of exit required to make polyarchy a reality?

Max notes that new constituencies are forming around the benefits of the sharing economy:

"Special interests that once squeaked to get the oil are confronted by battalions bearing smartphones. Citizens, fed up with leaving their prayers in the voting booth, are voting more with their dollars and their devices. Free association is now ensured by design, not by statute."

The Social Singularity mixes the author’s views on how things ought to evolve and how he expects them to evolve. Max acknowledges that he does this. The book offers readers an appealing vision of how the future could evolve and invites them to help make that vision a reality.

The book contains much that I haven’t written about in this short review. I should mention the link between the social singularity and spiral dynamics. Now I have mentioned it, I want to write more about it. Perhaps later!

I should also note before concluding that the title of the book, as presented on the title page, is The Social Singularity: A Decentralist Manifesto. Decentralization is a theme of the book. Max begins his chapter on the future of governance by quoting Vincent Ostrom:

“The fashioning of a truly free world depends on building fundamental infrastructures that enable different peoples to become self-governing”.

 In a post I wrote a few months ago I mused about how Ostrom’s vision of decentralisation of politics could eventually become a reality. If I ever write on that topic again there will be a reference to Max Borders and the concept of subversive innovations will feature prominently.

The Social Singularity deserves to be read widely and thought about deeply.

Postscript

1. You might also be interested in a follow-up post on how human values may change as we approach the social singularity.


2. Simon Saval has drawn my attention to his excellent hand-illustrated guides for Blockchain, Cryptocurrency, Bitcoin, and Ethereum which have been designed to help beginners understand the technology. If you are interested, please follow the link.

Tuesday, July 3, 2018

How many Hobbits and Hooligans would accept impartial expert advice about how to vote?


According to Jason Brennan, a political philosopher, there are three broad types of democratic citizen:

·         Hobbits are mostly apathetic and ignorant about politics. They don’t give politics much thought.

·         Hooligans are the rabid sports fans of politics. They have strong and largely fixed world views. They tend to seek out information that confirms their pre-existing political opinions and ignore or reject information that contradicts those opinions.

·         Vulcans think scientifically and dispassionately about politics. Their opinions are strongly grounded in social science and philosophy. They try to avoid being biased in explaining contrary points of view.

When I attempt to relate these citizen types to the stages of adult development identified by Robert Kegan and Lisa Lahey, discussed in my last post, it is obvious that Vulcans have self-transforming minds. I have the impression that other types of democratic citizen tend to exhibit lower stages of adult development in their political views than in other aspects of their lives. There isn’t much incentive to behave like a responsible adult in the political arena since your vote is unlikely to be decisive. Some Hooligans may be self-authoring (self-directed) in the sense that they have chosen for themselves which political team to support. In their role as citizens, however, Hooligans are characterised as having the socialized minds of faithful followers. Hobbits may be socialised, or even self-authoring, in some aspects of their lives, but they are disassociated from politics.  


In his book, Against Democracy, Jason suggests that few citizens are Vulcans. Nearly all citizens are either Hobbits or Hooligans. Hooligans have more political knowledge than Hobbits but are still prone to make systemic mistakes on many important issues in economics and political science. The cumulative impact of their incompetence has adverse consequences for other citizens. On this basis Jason argues that there are good grounds to presume that some feasible form of epistocracy – a system that gives competent and knowledgeable citizens more political power than others - would out-perform democracy, in which all citizens have equal voting rights. Epistocracy would still result in rule by Hooligans, but would give greater power to competent and knowledgeable Hooligans.

Jason is against democracy only in the sense that he considers that some form of epistocracy would be likely to produce superior outcomes. He acknowledges evidence that democracies have done a better job of protecting economic and civil liberties and well-being of citizens than dictatorships, one-party governments, oligarchies and real monarchies.

In the light of the bias and ignorance of voters, some readers may be wondering how most modern democracies have managed to avoid catastrophic outcomes. Jason suggests that has been prevented by several moderating factors including the power of the judiciary and government bureaucracies to set their own agenda, the power of political parties to shape the political agenda independently of what voters desire, and politicians who have generally been much better informed than voters.

That line of reasoning supports the views of Joseph Schumpeter, a famous economist who argued about 70 years ago that the success of democracy was problematic unless it was strictly limited.  In my book Free to Flourish I noted that other famous economists, including James Buchanan and Milton Friedman, suggested that additional constraints needed to be imposed on democratic politics to avoid bad outcomes.  

In the preface to the 2017 paperback edition of Against Democracy, Jason notes that in recent years more people have become willing to consider the flaws in democracy. After mentioning Trump and Brexit he goes on to make the point that his criticisms of democracy are based on information on voter ignorance that has been known for a long time. Unfortunately, he doesn’t explore whether there has been a change in the moderating factors that have hitherto ensured that outcomes are better than they would have been if the prejudices of ignorant voters had prevailed.

The change I have in mind is the declining power of the major political parties to shape political agendas in ways that moderate the ill-informed desires of electors. It strikes me that over the last decade or so, innovations in the social media have greatly increased the power of ill-informed Hooligans and the populist politicians who promise to give effect to their views. Ill-informed Hooligans can now more easily establish links with like-minded people who share their misconceptions. They tend to communicate in echo chambers that reinforce their outrage when the leadership of the major parties is unresponsive to their concerns. Consequently, in some countries we are seeing ill-informed Hooligans taking over major parties and the reins of government. In other countries splinter parties comprised of ill-informed Hooligans are attracting supporters away from major parties and making it more difficult for them to pursue coherent policy agendas. No matter which way it is happening, the growth in political influence of the ill-informed Hooligans seems likely to be detrimental to the future well-being of citizens in democratic countries.

Jason outlines a range of possible forms of epistocracy that might reduce the political influence of Hobbits and ill-informed Hooligans. Most of these suggestions involve taking the right to vote away from ill-informed people or giving their vote lower weight.

However, it is difficult to see how those proposals could ever be politically feasible while most citizens continue to have some faith in democracy. Even citizens who have shown no interest in politics in the past are likely to place some value on their right to vote. They are likely to perceive that it has existence value. The right to vote offers all citizens the potential to participate collectively in voting an oppressive government out of office, should the need arise.

It seems to me that when government by ill-informed Hooligans produces economic disasters the best response we can hope for will be for changes to be made in the rules of the game to tip the balance in favour of better economic policies. This could involve such things as more effective public debt ceilings, and making proposals for changes in tariffs and other trade barriers open to scrutiny by an independent agency responsible for reporting publicly on national economic benefits and costs. A couple of years ago I suggested some more fundamental institutional changes to make government in Australia more accountable in an article in On Line opinion.  

The question in the heading of this article is prompted by Jason’s favourite epistocracy proposal, government by simulated oracle:

 "Suppose there is a range of candidates from various political parties. We can ask citizens to provide their anonymously coded demographic information and then take a test of basic objective political knowledge. They then rank the candidates from most to least favored. Using these data, we can determine how the public would rank the candidates if the public were fully informed. Whatever candidates ranks the highest, wins." 

I am not attracted to the idea of adjusting the preferences of voters in this way, but I wonder whether a significant proportion of voters might be willing to accept the guidance of an oracle to help them to decide how to cast their votes. What I have in mind is that individual voters would be surveyed to determine their preferences and then offered impartial expert voting advice based on their responses. At present there are any number of commentators offering voting advice, but effort is involved for individuals to find and interpret this information. I am not aware of any oracles offering unbiased voting advice tailored to individual voters.
How many Hobbits and Hooligans would accept impartial expert advice about how to vote?     

Sunday, June 24, 2018

How can people become more open to critical evaluation of their own views?


It might not be obvious to everyone that it is desirable for people to be open to critical examination of their own views. The process of critical examination takes time and energy and can be unsettling. If it leads a person to change his or her view, relatives and friends might disapprove.


What is the problem with immunity to change? One problem is failure to actualize potential. In the first chapter of their book, Immunity to Change: How to overcome it and unlock the potential in yourself and your organisation, Robert Kegan and Lisa Laskow Lahey provide evidence suggesting that immunity to change of attitude tends to hinder mental development of adults. Survey data indicates that there is potential for mental development to continue throughout adulthood, at least until old age. Development tends to occur unevenly, with periods of change followed by periods of stability.

Researchers have identified three adult plateaus of development corresponding to different meaning systems that people use to make sense of the world and operate within it:

·         A socialized mind enables an individual to be a faithful follower and team player.

·         A self-authoring mind can generate an internal belief system/ ideology/ personal code and is self-directed. It places priority on receiving the information it has sought and creates a filter which determines what information it allows to come through.

·         A self-transforming mind can step back from and reflect on the limits of personal ideology and systems of self-organisation. Individuals at this level of mental development value the filter they have created to separate the wheat from the chaff, but they also value information that may alert them to limits of their filter.

Individuals at each successive level of mental development can perform the mental functions of the prior level as well as additional functions. A person who had attained the self-transforming stage of development can be self-authoring when required to develop and execute a plan of action, and can also be a team player when that is appropriate.

Studies involving several hundred participants suggest that most people (58% of respondents) have not attained a self-authoring level of development. Of the remainder, only a tiny percentage have self-transforming minds. The studies probably exaggerate the level of personal development of most of the population because they were skewed towards middle-class professionals.

This research seems highly relevant to questions considered recently on this blog about echo chambers in the social media and the reluctance of many people to listen to opposing viewpoints, as well as to consideration of the ingredients of good leadership. The vast majority of those who aspire to be able to reflect objectively on the limitations of their views of how the world works are likely to be biased against seeking information that might challenge those views.

As the title of the book suggests, Immunity to Change is about overcoming the psychological resistance that that prevent us from making the changes we want to make in our own lives and within organisations. The book is replete with examples, drawn from the extensive consulting experience of the authors, to illustrate how people can identify and deal with hidden fears that prevent them from making the changes they want to make. Most readers of this book are probably aspiring to leadership positions or attempting to change organisations, but much of the material in it is relevant to anyone who is attempting to make changes in their lives.

I will focus here on the approach to overcoming internal resistance that the book might suggest for a person who wants to become more open to critical evaluation of his or her own views on issues that have become highly politicized. I will provide my own responses to the series of questions suggested by the authors, rather than speculate about how others might respond. Hopefully my introspection will have some relevant to others.

1.       What is your improvement goal?

As already noted, I want to be more open to critical evaluation of my views on issues that have become politicised. My reason for doing this is that I suspect the opposing side on such issues might sometimes have genuine concerns that are worth considering.

2.       What are you doing/ not doing instead?

I rarely read opinion pieces by commentators whom I consider likely to be opposed to my views on controversial issues. I have sometimes expressed the view that I need to be paid to read such commentary.

When friends and relatives challenge my views on controversial issues, my response is often overly defensive. I begin such conversations with the intention of ensuring I understand the opposing point of view, but I am easily diverted to point scoring.

3.       What hidden competing commitments prevent achievement of your improvement goal?

When I imagine myself reading commentary that is opposed to my views I feel that I am likely to be bored by a recitation of views that I have previously rejected. It seems like a waste of time. However, I must also acknowledge fear that reading such commentary could be unsettling. The authors of these pieces often do their best to appeal to the emotions of their readers. I acknowledge some concern that I might need to modify my views if I start feeling sympathy for the plight of victims of policies that I support. The hidden commitments underlying those concerns are not feeling unsettled and not being swayed by appeals to emotion.

My defensiveness in conversations on controversial topics with people with opposing viewpoints seems to be related to the tendency for such conversations to degenerate into point-scoring exercises in which participants attempt to attach labels to each other. I am concerned that I might respond in kind if conversation partners disrespect me. The hidden commitments are to avoid being labelled and to avoid losing self-control.

4.       What are the big assumptions that underlie this immune system?

I accept that the hidden commitments identified above act as an immune system to prevent progress toward my improvement goal. I can see why I am unlikely to be able to make much progress merely by forcing myself to read commentary that is opposed to my views, or by telling myself not to become defensive when discussing controversial issues. The hidden commitments identified above have been acting as an anxiety reduction system.

 The authors of Immunity to Change explain the concept of “big assumption” as follows:

"We use the concept of big assumptions to signal that there are some ways we understand ourselves and the world (and the relationship between the world and ourselves) that we do not see as mental constructions. Rather, we see them as truths, incontrovertible facts, accurate representations of how we and the world are.
These constructions of reality are actually assumptions; they may well be true, but they also may not be. When we treat an assumption as if it is a truth, we have made it what we call a big assumption."

The big assumptions underlying the hidden commitments I have identified seem to be related to self-trust. There is an assumption that I can’t trust myself to feel sympathy for the plight of some unfortunate people without losing my mental faculties. There is also an assumption that I can’t trust myself not to lose control if I am disrespected.

Identifying those big assumptions was an “aha” moment for me. The absurdity of the assumptions seemed obvious as soon as they were identified.

However, Kegan and Lahey emphasize that the process of overcoming immunity to change does not end with identifying big assumptions. The next step is to design tests capable of disconfirming the big assumptions. The tests involve changes in usual conduct that generate information that we can reflect upon to challenge the big assumptions. The authors emphasize that the purpose of running the tests is not to see whether performance has improved, but to generate information to provide a learning experience.

This is where my story ends. In writing this article I have ‘tied myself to the mast’ with a public commitment to test my big assumptions. However, it could be counterproductive to disclose what tests I have in mind, and I’m certainly not going to promise to write a sequel to tell you what happens.

Even if it achieves nothing more, this exercise of identifying big assumptions has made me more appreciative that the difficulty other people have in being open to critical evaluation of their own views could well be attributable to deep-seated fears.
I recommend Immunity to Change to anyone struggling to understand why they are having difficulty in making the changes they want to make in their own behaviours.

Saturday, June 9, 2018

What should be done about echo chambers in the social media?



Why bother reading a book by Cass Sunstein which suggests that echo chambers in the social media are becoming a problem for democracy and that something should be done about them? That was a question I had to ask myself before deciding to read Sunstein’s recently published book, Republic: Divided Democracy in the Age of Social Media.

The people who are likely to be most enthusiastic about reading this book will be concerned about echo chambers already, and be fans of Sunstein. I was already concerned about echo chambers before reading the book, but reading other books by Sunstein did not induce me to join his fan club. From his interview about this book with Russ Roberts on Econ Talk, I thought some of the views presented would be challenging. 
I was in no hurry to read the book.

That illustrates a problem with echo chambers. Many of us have a tendency to avoid being challenged even when there is potential to learn something useful from people who have opposing viewpoints. I only read the book because I have recently been thinking and writing about the potential benefits of listening to opposing viewpoints.

The book was worth reading to help me clarify my own views. In summary, Sunstein suggests: 
“to the extent that people are using social media to create echo chambers, and wall themselves off from topics and opinions that they would prefer to avoid, they are creating serious dangers. And if we believe that a system of free expression calls for unrestricted choices by individual consumers, we will not even understand the dangers as such”.

The serious dangers that Sunstein is referring to include group polarisation, the spreading of falsehoods within echo chambers, a high degree of social fragmentation and greater difficulty of mutual understanding.

The author doesn’t claim that this is currently the general pattern, or that group polarisation and cybercascades are always bad. He recognizes that it is sometimes good for a perception or point of view to spread rapidly among a group of like-minded people. His claim is that group polarisation can, nevertheless, be a significant risk even if only a small number of people choose to listen and speak solely with those who are like-minded. Enclave deliberation can cause members of groups to move to positions that lack merit e.g. terrorist agendas. “In the extreme case, enclave deliberation may even put social stability at risk”.

Turning to the second part of the quoted passage, readers may wonder how Sunstein can argue that a system of free expression can be consistent with regulation of consumer choices.  His argument seems to rest on two propositions:

·         First, free speech is not an absolute – despite the free speech guarantee in the U.S. constitution, government is permitted to restrict speech in various ways e.g. attempted bribery, criminal conspiracy, child pornography.

·         Second, the free speech principle should be read in light of the commitment to democratic deliberation rather than consumer sovereignty. From the perspective of supporting democratic deliberation, regulation of television, radio and the Internet may be permissible to promote democratic goals.

I’m uneasy about the second proposition. The U.S. Supreme Court would presumably disallow legislation which purported to support democratic deliberation in a manner that conflicted seriously with fundamental freedoms. In parliamentary systems that have no constitutional guarantees of liberty, however, legislative action to support democratic deliberation could be far-reaching and ideological. For example,  it could mandate coverage in school curriculums of the foundations of democracy in the history of western civilization, or alternatively, its foundation in the history of protest movements and revolutions.

The purpose for which Sunstein seeks government action to support democratic deliberation is to ensure a measure of social integration by promoting exposure of people to issues and views that might otherwise escape their attention. He writes:

“A society with general-interest intermediaries, like a society with a robust set of public forums, promotes a shared set of experiences at the same time that it exposes countless people to information and opinions that they would not have sought out in advance. These features of a well-functioning system of free expression might well be compromised when individuals personalize their own communications packages—and certainly if they personalize in a way that narrows their horizons”.

I support those sentiments  but I am wary of government intervention in support of them.  Seemingly benign government action in support of public forums can be counterproductive. I have in mind particularly the Q&A program of Australia’s public broadcaster. This is a taxpayer funded public forum which exposes people to opinions they would not seek to be exposed to. On issues that have become politicized, the people watching the show might be entertained by the antics of those presenting opposing views but are unlikely to have gained a better understanding of the issues.  

There are already many public forums on the Internet. If people choose to join forums that don’t welcome dissent from prevailing views that is akin to people avoiding public places where public demonstrations are held. That choice should be respected. 
If a growing proportion of the population chooses to spend an increasing proportion of their time echo chambers rather than open forums, that is a cultural problem with potential implications for democratic deliberation.  it should be dealt with as a cultural problem rather than a public policy problem.

Those of us who are concerned that echo chambers are becoming more prevalent should remember that sectarian echo chambers have warped democratic deliberation in the past. How were those religion-based echo chambers dismantled? I can’t claim to know much about the history, but I doubt that government intervention played a significant role. It was a cultural shift. It was presumably led by influential people within some factional forums who took a stand in favour of allowing dissenting voices to be heard. Influential people outside the echo chambers must also been active in encouraging individuals to think for themselves rather than to parrot the views of church leaders and sectarian politicians. In many organisations, tolerance of dissent came to be viewed as the norm and thinking for one’s self came to be viewed as a virtue.

Could that happen again?