Open Process Manifesto

This document codifies and expresses some of my thinking on cooperation on complex problems, for the sake of the benefit of humanity and nature: Open Process Manifesto

It is based on the recognition of our universal fallibility, need to be comprehended, and to be able to share out tasks between people across space and time. To achieve those purposes, we need to be open about our reasoning and evidence, because that’s the way to treat others as intelligent partners who may be able to support the same cause through methods totally unknown and unavailable to you, across the world or centuries in the future.

PhDs and job prospects in history

Previously I wrote about Bret Devereaux’s important and informative post: So You Want To Go To Grad School (in the Academic Humanities)?

Today I came across another strong summation of the dismal prospects for those considering PhDs in the ‘social sciences’ and humanities: Why You Should Not Get a History PhD (And How to Apply for One Anyway)

For decades the relentless message from parents, schools, and governments has been that higher levels of education will almost certainly mean more money, a place in the middle class, and long-term financial security. As the number of people with advanced degrees and the sizes of programs producing them has exploded, that trajctory is now seldom possible. And for people who do complete a PhD and then get a good job which does not require it, it’s likely they got the job because of the skills they already had and despite the PhD, instead of the other way around.

Peter Russell tributes

In January, my friend and mentor Peter Russell died. His son Alex invited me to give remarks at his funeral reception: Remarks at the funeral of Peter Russell

Yesterday, I spoke at Innis College’s memorial event: Remarks about Peter Russell at Innis College

Related:

A broad-ranging talk with James Burke

As part of promoting a new Connections series on Curiosity Stream launching on Nov. 9, I got the chance to interview historian of science and technology, science communicator, and series host James Burke:

The more interview-intensive part begins at 3:10.

Life in an inhospitable future

Because you’re going to need shelter — and people don’t give their homes away. They barricade themselves in.

So, sooner or later, exhausted and desperate, you may have to make the decision to give up and die — or, to make somebody else give up and die because they won’t accept you in their home voluntarily.

And what, in your comfortable urban life, has ever prepared you for that decision?

From episode 1 of James Burke’s 1978 TV series “Connections”, entitled: “The Trigger Effect“.

Eton’s Pop society

We knew that Gibson and Longden planned to put me up for Pop. The suspense grew heavy, our voices languished. Pop elections took hours, for the same boy could be put up and blackballed seven or eight times, a caucus of voters keeping out everybody till their favourite got in. Only the necessity of lunch ended these ordeals. Suddenly there was a noise of footsteps thudding up the wooden staircase of the tower. The door burst open, and about twenty Pops, many of whom had never spoken to me before, with bright coloured waistcoats, rolled umbrellas, buttonholes, braid, and “spongebag” trousers, came reeling in, like the college of cardinals arriving to congratulate some pious old freak whom fate had elevated to the throne of St. Peter. They made a great noise, shouting and slapping me on the back in the elation of their gesture, and Charles drifted away. I had got in on the first round, being put up by Knebworth, but after they had left only the small of Balkan Sobranie and Honey and Flowers remained to prove it was not a dream.

At that time Pop were the rulers of Eton, fawned on by masters, and the helpless Sixth Form. Such was their prestige that some boys who failed to get in never recovered; one was rumoured to have procured his sister for the influential members. Besides privilege—for they could beat anyone, fag any lower boy, walk arm-in-arm, wear pretty clothes, sit in their own club, and get away with minor breaches of discipline, they also possessed executive power, which their members tasted, often for the only time in their lives. To elect a boy without a colour, and a Colleger too, was a departure for them; it made them feel that they appreciated intellectual worth, and could not be accused of athleticism; they felt like the Viceroy after entertaining Gandhi. The rest of the school could not understand that a boy could be elected because he was amusing; if I got in without a colour it must be because I was a “bitch”; yet by Eton standards I was too unattractive to be a “bitch”—unless my very ugliness provided, for the jaded appetites of the Eton Society, the final attraction!

When I went to chapel I was conscious of eyes being upon me; some were masters, cold and censorious, they believed the worst; others were friendly and admiring. Those of the older boys were incredulous, but the younger ones stared hardest, for they could be beaten for not knowing all the Pops by sight, and mine was a mug they must learn by heart. Everybody congratulated me. The only person not to was Denis. He himself had been co-opted in as future Captain of the School, and could not believe that my election to such an anti-intellectual and reactionary body could give me pleasure. I thought that it was because he was envious, since he had been elected ex officio. My intravenous injection of success had begun to take.

Connolly, Cyril. Enemies of Promise. London; Routledge. 1938. p. 302–3