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Lee Kuan Yew, the “Father of Modern Singapore”, who took a nation from “Third World to First” in his own lifetime, has a simple idea about using theory and philosophy. Here it is: Does it work?
He isn’t throwing away big ideas or theories, or even discounting them per se. They just have to meet the simple, pragmatic standard.
Try it out the next time you study a philosophy, a value, an approach, a theory, an ideology…it doesn’t matter if the source is a great thinker of antiquity or your grandmother. Has it worked? We’ll call this Lee Kuan Yew’s Rule, to make it easy to remember.
Here’s his discussion of it in The Grand Master’s Insights on China, the United States, and the World:
So Plato, Aristotle, Socrates, I am not guided by them...I am interested in what works... Click To Tweet
My life is not guided by philosophy or theories. I get things done and leave others to extract the principles from my successful solutions. I do not work on a theory. Instead, I ask: what will make this work? If, after a series of solutions, I find that a certain approach worked, then I try to find out what was the principle behind the solution. So Plato, Aristotle, Socrates, I am not guided by them…I am interested in what works…Presented with the difficulty or major problem or an assortment of conflicting facts, I review what alternatives I have if my proposed solution does not work. I choose a solution which offers a higher probability of success, but if it fails, I have some other way. Never a dead end.
We were not ideologues. We did not believe in theories as such. A theory is an attractive proposition intellectually. What we faced was a real problem of human beings looking for work, to be paid, to buy their food, their clothes, their homes, and to bring their children up…I had read the theories and maybe half believed in them.
But we were sufficiently practical and pragmatic enough not to be cluttered up and inhibited by theories. If a thing works, let us work it, and that eventually evolved into the kind of economy that we have today. Our test was: does it work? Does it bring benefits to the people?…The prevailing theory then was that multinationals were exploiters of cheap labor and cheap raw materials and would suck a country dry…Nobody else wanted to exploit the labor. So why not, if they want to exploit our labor? They are welcome to it…. We were learning how to do a job from them, which we would never have learnt… We were part of the process that disproved the theory of the development economics school, that this was exploitation. We were in no position to be fussy about high-minded principles.
Want More? Check out our prior posts on Lee Kuan Yew, or check out the short book of his insights from where this clip came. If you really want to dive deep, check out his wonderful autobiography, the amazing story of Singapore’s climb.
Do you know anyone that’s really, really competent? Like really, ridiculously competent?
They seem to have a work ethic that’s twice as powerful as yours, they get things done as asked, going “above and beyond” the call of duty almost always, and always within a reasonable time. They come up with creative solutions, or absent that, simply know how to get to a solution to keep the process moving. They keep going when others stop.
They’re Competent, with a capital “C”.
Now ask yourself, regardless of the other traits you like or dislike about them, is that person at risk of losing their job, whatever it may be? Are they at risk of “wallowing in the shallows” in life? Are they at risk of true, debilitating failure? Or are they just getting ahead time and time again?
I’m going to guess the latter.
There’s something about the pure and simple “getting things done”-type ability, the pure hustle, which acts like oxygen for most organizations and teams, making the people with that ability super-useful. These super-productive, super-able people, almost regardless of their other traits, seem to rise to the top. (Although, multiplicative type thinking tells us that it depends on how severe the lacking traits are. A drinking problem can kill even the best, for example.)
For the man we’ll study today, the “pure oxygen” of competence outweighed so many awful traits that it’s worth figuring out what lessons we might learn for ourselves.
The inimitable Robert Moses was maybe the most powerful man in the history of New York City, responsible for building a large number of the beaches, bridges, tunnels, highways, parkways, and housing developments we all recognize today. Just pulling from Wikipedia the number of artifacts in New York City named after the guy shows you his influence:
Various locations and roadways in New York State bear Moses’s name. These include two state parks, Robert Moses State Park – Thousand Islands in Massena, New York and Robert Moses State Park – Long Island, and the Robert Moses Causeway on Long Island, the Robert Moses State Parkway in Niagara Falls, New York, and the Robert Moses Hydro-Electric Dam in Lewiston, New York. A hydro-electric power dam in Massena, New York also bears Moses’ name. These supply much of New York City’s power. Moses also has a school named after him in North Babylon, New York on Long Island; there is also a Robert Moses Playground in New York City. There are other signs of the surviving appreciation held for him by some circles of the public. A statue of Moses was erected next to the Village Hall in his long-time hometown, Babylon Village, New York, in 2003, as well as a bust on the Lincoln Center campus of Fordham University.
By the time Moses’ reign was done in New York City — he held some form of influential power between 1924 and 1968 — he had built seven of the major bridges that connect Manhattan to its boroughs, at least a dozen major roads that would be familiar to all New York area drivers today (416 miles of parkways), over 1,000 public housing buildings, 658 separate playgrounds, scores of dams, State Parks, and beaches (including Jones Beach), Shea Stadium, the Lincoln Center…the list goes on. He was the dominant force behind all of them.
His physical — and in many ways, social — mark on New York City is unmatched before or since.
Oh, and did I mention he accomplished much of this during the Great Depression, a time when no one, cities least, had any money, finding incredibly creative ways to corral Federal funds to New York and away from the country’s other great cities? And did I mention he was able to do it without ever winning any elections?
That is “capital-C Competence”.
But the thing about Moses is that he was kind of a bastard. He did not treat others well. He didn’t seem to care about making others feel good. He certainly did not follow the popular Dale Carnegie type behavior popular back then. Most of the people he had to work with over the years — Governors, Mayors, Commissioners, thousands and thousands of employees — did not like him.
If I described some of his personal traits to you — verbally abusive, racist, classist, demanding, elitist, difficult, insufferably arrogant — you would not conceive of this as the stereotype of someone you’d help rise to power. He “drove” his men, and he “commanded” those around him. He rarely passed up an opportunity to make a new enemy.
As an example, here’s how his biographer Robert Caro, in his classic book The Power Broker, describes the general feeling when Moses is named New York’s Secretary of State in 1927 by Governor Al Smith, his main ally:
The depth and unanimity of the feeling transcended party affiliation. Moses had for years been either insulting or ignoring legislators of both parties. And now the Legislature was being asked–for under reorganization the Senate had to approve key gubernatorial nominations–to approve the elevation to the second most important post in the state. One observer says: “When he walked down a corridor in the capitol and passed a group of legislators, you could see their eyes follow him as he passed, and you could see how many enemies–bitter, personal enemies–he had. I really believe that Robert Moses was the most hated man in Albany.
How did a guy like that get the elevation needed to become the Secretary of State, the State Parks Commissioner, the Triborough Bridge Authority, the city “Construction Coordinator,” the Long Island Park Commissioner…? He had more titles than a bookstore, all carrying tremendous power to direct the public purse, hand out thousands of jobs, and physically shape the most important city in the country.
Pure and simple, the guy was insanely competent. He could get things done that no one else could get done. His administrative abilities were brilliant and his work ethic legendary.
His written reports, starting with his Oxford PhD thesis The Civil Service of Great Britain, were considered classics of the field. The brilliance of that thesis probably got him his first appointments. The following was said about Moses only in his mid-twenties:
Two men who had read Moses’ thesis — it had been published — were Luther C. Steward, first president of the National Federation of Federal Employees, and H. Elliot Kaplan, later president of the New York civil Service Commission and executive director of the Civil Service Reform Association. Years later, when Kaplan had read everything there was to read on civil service, he was asked to evaluate the thesis and said simply, “It was a masterpiece.”
There were, he said, “very few people in the United States in 1914 who knew much about civil service. Bob Moses really knew.” Steward’s wife, who had been working beside her husband in 1914, was even more emphatic. “Bob Moses wasn’t one of the men in this country who understood civil service best at that stage,” she said. “He was the man who understood it best.”
He didn’t just understand it well: He was the best.
Then again, when Moses got his career started in New York City municipal government, he wrote a report basically alone and in a small apartment (he didn’t have a lot of money), late at night while keeping to his main duties by day.
It was another classic. Speaking of Moses’ 1919 Report of the Reconstruction Commission to Governor Alfred E. Smith on Retrenchment and Reorganization in the State Government, Robert Caro writes:
From the moment on October 10, 1919, that it was published, it was hailed as a historic document, not only by [Al] Smith, who had sponsored it, and not only by the reformers, who saw in it the finest exposition of their philosophy, but, more importantly, by the men Belle Moskowitz had hoped would hail it– the Republican “federal crowd.”
The paper was hailed as “deserving of unreserved approbation,” while another commenter said “This paper is, I think, the most helpful one that I could put in your hands…to give you an idea of…what I believe to be the correct principles of state government.”
With that, Moses got pushed ahead again.
Time and again this would happen: Moses would do something extremely competent, demonstrating great value to this who needed his work, and he would get a boost.
And did he ever work his ass off to keep things moving. As he gathered momentum building up Long Island and Jones Beach State Park in the 1920s, his life became, as Caro puts it, an “orgy of work.”
Sloughing off distractions, he set his life into a hard mold. Shunning evening social life, especially the ceremonial dinners that eat up so much of a public official’s time, he went to bed early (usually before eleven) and awoke early (he was always dressed, shaved, and breakfasted when Arthur Howland arrived at 7:30 to pick up the manila envelope full of memos).
The amenities of life dropped out of his. He and Mary had enjoyed playing bridge with friends; now they no longer played. Sundays with his family all but disappeared. He did not golf; he did not attend sporting events; he was not interested in the diversions called “hobbies” that other executives considered important because they considered it important that they relax; he was not interested in relaxing.
…there was never enough time; minutes were precious to him. To make sure he had as many of them as possible, he tried to make use of all those that most other men waste.
And it was this “orgy of work,” combined with a dedication to being the “best” and not “pretty good” that allowed Moses to rise in spite of his faults.
Even his true enemies, people who truly did not like him or want to see him succeed, like FDR — who was the Governor of New York during the Depression — continued to support his rise, almost against their own will!
Not only does a Governor not interfere with an official like Robert Moses; he heaps on him more and more responsibilities. No matter what the job was, it seemed, if it was difficult Roosevelt turned to the same man. During 1930, 1931, and 1932, Moses handled more than a dozen special assignments for Roosevelt and produced results on every one. And if increasing Moses’ responsibilities meant increasing his power–giving him more money to work with, more engineers, architects, draftsmen, and police to work with–well, the Governor simply had no choice but to increase that power.
No two men in New York would come to hate each other more than Moses and FDR, yet there was FDR, dumping more and more power and more and more work into Moses’ lap. Why?
He could be trusted to get it done and do it well. It was that simple. Competence is oxygen.
This aspect of the life of Robert Moses, a life worth studying for so many reasons, illustrates a few simple points.
The first is the pure value of capital-C Competence: Hard, correct work, repeated ad infinitum with no intermittence, will get almost anyone very far, even if they’re missing other desirable traits. Moses, in spite of faults that would likely stop any mortal in his or her tracks, rose near the very top on the back of it. You can probably think of ten other individuals in your head who demonstrate a similar reality.
But as interesting, true, and instructive as that is, it brings up a very interesting historical counterfactual:
What if Bob Moses had that driving competence but also folded in things like humility, empathy, good temper, fairness, desire for group success over individual glory, and other traits we all desire in our own leaders? Wouldn’t he be considered one of the most inspiring and beloved figures in the history of the United States? Might he have been the President instead of FDR? Might he have lived a much more pleasant and less contentious life than he did?
A great debate lingers even now about whether his actions to reshape the City were on balance a positive or negative — he created a lot of misery in his march to physically reshape New York City. He made it a very car-heavy, traffic-heavy city. He created slums. He destroyed a lot of neighborhoods. And so on. Might a bit of humility and respect for others’ goals and opinions have built a New York City that people are less troubled about today? He could have a record of accomplishment and the unabashed respect of history.
It’s hard to know — traits like Moses’ work ethic are often “co-located” with traits that are not so desirable. But it is interesting to ponder, for our own lives, both the value of pure ability and the value of balancing it out with the other traits that can get us even further. Good is not always optimal.
And most of us probably don’t have the pure ability and fire that Moses did, all the more reason to work on our “soft” skills. We may need to either work harder on our competence and work ethic or find a way to compensate for it in “softer” ways like true leadership ability.
But even as we do that, it’s important to never forget the reality that competence and hustle go pretty far. Sometimes we’re getting “beat” simply because others are providing more “oxygen” than we are, even if they’re not pleasant people. It’s just a part of reality.
So if we’ve already got the “soft skills” down, perhaps we need to do the hard work in figuring out how to raise our competence level.
What did an 18th-century hymn writer have to contribute to the modern understanding of the world? As it turns out, a lot. Sometimes we forget how useful the old wisdom can be.
One of the most popular and prolific Christian hymn writers of all time — including Joy to the World — was a man named Isaac Watts, who lived in England in the late 17th and early 18th century. Watts was a well educated Nonconformist (in the religious sense, not the modern one) who, along with his hymn writing, published a number of books on logic, science, and the learning process, at a time when these concepts were only just starting to grab hold as a dominant ideology, replacing the central role of religious teaching.
Watts’s book The Improvement of the Mind was an important contribution to the growing body of work emphasizing the importance of critical thinking and rational, balanced inquiry, rather than adhering to centuries of dogma. If, as Alfred North Whitehead once pronounced, modernity’s progress was due to the “invention of the method of invention,” Watts and his books (which became textbooks in English schools, including Oxford) can easily be credited with helping push the world along.
One non-conformist who would later come to be deeply influenced by Watts was the great scientist Michael Faraday. Faraday grew up in a poor area of 18th-century England and received a fairly crude education, and yet would go on to become the Father of Electromagnetism. How?
In part, Faraday credits his own “inventing the method of invention” to reading Watts’s books, particularly The Improvement of the Mind — a self improvement guide a few centuries before the internet. Watts recommended keeping a commonplace book to record facts, and Faraday did. Watts recommended he be guided by observed facts, and Faraday was. Watts recommended finding a great teacher, and Faraday starting attending lectures.
In Watts’s book, Faraday had found a guiding ethos for how to sort out truth and fiction, what we now call the scientific method. And, given his tremendous achievements from a limited starting point, it’s worth asking…what did Faraday find?
We needn’t search far to figure it out. Smack dab in Chapter One of the book, Watts lays out his General Rules for the Improvement of Knowledge.
Watts first lays out the goal of the whole enterprise. The idea is a pretty awesome one, the same ethos we promote constantly here: We all need to make decisions constantly, so why not figure out how to make better ones? You don’t have to be an intellectual to pursue this goal. Everybody has a mind worth cultivating in order to improve the practical outcome of their lives:
No man is obliged to learn and know every thing; this can neither be sought nor required, for it is utterly impossible : yet all persons are under some obligation to improve their own understanding; otherwise it will be a barren desert, or a forest overgrown with weeds and brambles. Universal ignorance or infinite errors will overspread the mind, which is utterly neglected, and lies without any cultivation.
Skill in the sciences is indeed the business and profession but of a small part of mankind; but there are many others placed in such an exalted rank in the world, as allows them much leisure and large opportunities to cultivate their reason, and to beautify and enrich their minds with various knowledge. Even the lower orders of men have particular railings in life, wherein they ought to acquire a just degree of skill; and this is not to be done well, without thinking and reasoning about them.
The common duties and benefits of society, which belong to every man living, as we are social creatures, and even our native and necessary relations to a family, a neighbourhood, or government, oblige all persons whatsoever to use their reasoning powers upon a thousand occasions; every hour of life calls for some regular exercise of our judgment, as to time and things, persons and actions; without a prudent and discreet determination in matters before as, we, shall be plunged into perpetual errors in our conduct. Now that which should always be practised, must at some time be learnt.
We then get into the Rules themselves, an 18th-century guide to becoming smarter, better, and more useful which is just as useful three hundred years later. In the Rules, Watts promotes the idea of becoming wiser, more humble, more hungry, and more broad-thinking. These are as good a guide to improving your mind as you’ll find.
Below as an abridged version of the Rules. Check them all out here or get it in book form here. Watts had a bit of a bent towards solemnity and godliness that need not be emulated (unless you’d like to, of course), but most of the Rules are as useful today as the day they were written.
Rule I. DEEPLY possess your mind with the vast importance of a good judgment, and the rich and inestimable advantage of right reasoning.
Review the instances of your own misconduct in life ; think seriously with yourselves how many follies and sorrows you had escaped, and how much guilt and misery you had prevented, if from your early years you had but taken due paius to judge aright concerning persons, times, and things. This will awaken you with lively vigour to address yourselves to the work of improving your reasoning powers, and seizing every opportunity and advantage for that end.
Rule II. Consider the weaknesses, frailties, and mistakes of human nature in general, which arise from the very constitution of a soul united to an animal body, and subjected to many inconveniences thereby.
Consider the many additional weaknesses, mistakes, and frailties, which are derived from our original apostasy and fall from a state of innocence; how much our powers of understanding are yet more darkened, enfeebled, and imposed upon by our senses, our fancies, and our unruly passions, &c.
Consider the depth and difficulty of many truths, and the flattering appearances of falsehood, whence arises an infinite variety of dangers to which we are exposed in our judgment of things.
Read with greediness those authors that treat of the doctrine of prejudices, prepossessions, and springs of error, on purpose to make your soul watchful on all sides, that it suffer itself, as far as possible, to be imposed upon by none of them.
Rule III. A slight view of things so momentous is not sufficient.
You should therefore contrive and practise some proper methods to acquaint yourself with your own ignorance, and to impress your mind with a deep and painful sense of the low and imperfect degrees of your present knowledge, that you may be incited with labour and activity to pursue after greater measures. Among others, you may find some such methods as these successful.
1. Take a wide survey now and then of the vast and unlimited regions of learning. […] The worlds of science are immense and endless.
2. Think what a numberless variety of questions and difficulties there are belonging even to that particular science in which you have made the greatest progress, and how few of them there are in which you have arrived at a final and undoubted certainty; excepting only those questions in the pure and simple mathematics, whose theorems are demonstrable, and leave scarce any doubt; and yet, even in the pursuit of some few of these, mankind have been strangely bewildered.
3. Spend a few thoughts sometimes on the puzzling enquiries concerning vacuums and atoms, the doctrine of infinites, indivisibles, and incommensurables in geometry, wherein there appear some insolvable difficulties: do this on purpose to give you a more sensible impression of the poverty of your understanding, and the imperfection of your knowledge. This will teach you what a vain thing it is to fancy that you know all things, and will instruct you to think modestly of your present attainments […]
4. Read the accounts of those vast treasures of knowledge which some of the dead have possessed, and some of the living do possess. Read and be astonished at the almost incredible advances which have been made in science. Acquaint yourself with some persons of great learning, that by converse among them, and comparing yourself with them, you may acquire a mean opinion of your own attainments, and may thereby be animated with new zeal, to equal them as far as possible, or to exceed: thus let your diligence be quickened by a generous and laudable emulation.
Rule IV. Presume not too much upon a bright genius, a ready wit, and good parts; for this, without labour and study, will never make a man of knowledge and wisdom.
This has been an unhappy temptation to persons of a vigorous and gay fancy, to despise learning and study. They have been acknowledged to shine in an assembly, and sparkle in a discourse on common topics, and thence they took it into their heads to abandon reading and labour, and grow old in ignorance; but when they had lost their vivacity of animal nature and youth, they became stupid and sottish even to contempt aud ridicule. Lucidas and Scintillo are young men of this stamp; they shine in conversation; they spread their native riches before the ignorant; they pride themselves in their own lively images of fancy, and imagine themselves wise and learned; but they had best avoid the presence of the skilful, and the test of reasoning; and I would advise them once a day to think forward a little, what a contemptible figure they will make in age.
The witty men sometimes have sense enough to know their own foible; and therefore they craftily shun the attacks of argument, or boldly pretend to despise and renounce them, because they are conscious of their own ignorance, aud inwardly confess their want of acquaintance with the skill of reasoning.
Rule V. As you are not to fancy yourself a learned man because you are blessed with a ready wit; so neither must you imagine that large and laborious reading, and a strong memory, can denominate you truly wise.
What that excellent critic has determined when he decided the question, whether wit or study makes the best poet, may well be applied to every sort of learning:
“Concerning poets there has been contest,
Whether they’re made by art, or nature best;
But if I may presume in this affair,
Among the rest my judgment to declare,
No art without a genius will avail,
And parts without the help of art will fail:
But both ingredients jointly must unite,
Or verse will never shine with a transcendent light.”
It is meditation and studious thought, it is the exercise of your own reason and judgment upon all you read, that gives good sense even to the best genius, and affords your understanding the truest improvement. A boy of a strong memory may repeat a whole book of Euclid, yet be no geometrician; for he may not be able perhaps to demonstrate one single theorem. Memorino has learnt half the Bible by heart, and is become a living concordance, and a speaking index to theological folios, and yet he understands little of divinity. […]
Rule VII. Let the hope of new discoveries, as well as the satisfaction and pleasure of known trains, animate your daily industry.
Do not think learning in general is arrived at its perfection, or that the knowledge of any particular subject in any science cannot be improved, merely because it has lain five hundred or a thousand years without improvement. The present age, by the blessing of God on the ingenuity and diligence of men, has brought to light such truths in natural philosophy, and such discoveries in the heavens and the earth, as seemed to be beyond the reach of man. But may there not be Sir Isaac Newtons in every science? You should never despair therefore of finding out that which has never yet been found, unless you see something in the nature of it which renders it unsearchable, and above the reach of our faculties. […]
Rule VIII. Do not hover always on the surface of things, nor take up suddenly with mere appearances; but penetrate into the depth of matters, as far as your time and circumstances allow, especially in those things which relate to your own profession.
Do not indulge yourselves to judge of things by the first glimpse, or a short and superficial view of them; for this will fill the mind with errors and prejudices, and give it a wrong turn and ill habit of thinking, and make much work for retractation. Subito is carried away with title pages, so that he ventures to pronounce upon a large octavo at once, and to recommend it wonderfully when he had read half the preface. Another volume of controversies, of equal size, was discarded by him at once, because it pretended to treat of the Trinity, and yet he could neither find the word essence nor subsistences in the twelve first pages; but Subito changes his opinions of men and books and things so often, that nobody regards him.
As for those sciences, or those parts of knowledge, which either your profession, your leisure, your inclination, or your incapacity, forbid you to pursue with much application, or to search far into them, you must be contented with an historical and superficial knowledge of them, and not pretend to form any judgments of your own on those subjects which you understand very imperfectly.
Rule IX. Once a day, especially in the early years of life and study, call yourselves to an account what new ideas, what new proposition or truth you have gained, what further confirmation of known truths, and what advances you have made in any part of knowledge;
And let no day, if possible, pass away without some intellectual gain: such a course, well pursued, must certainly advance us in useful knowledge. It is a wise proverb among the learned, borrowed from the lips and practice of a celebrated painter,
“Let no day pass without one line at least.”
…and it was a sacred rule among the Pythagoreans, That they should every evening thrice run over the actions and affairs of the day, and examine what their conduct had been, what they had done, or what they had neglected: and they assured their pupils, that by this method they would make a noble progress on the path of virtue.
Rule X. Maintain a constant watch at all times against a dogmatical spirit;
Fix not your assent to any proposition in a firm and unalterable manner, till you have some firm and unalterable ground for it, and till you have arrived at some clear and sure evidence; till you have turned the proposition on all sides, and searched the matter through and through, so that you cannot be mistaken.
And even where you may think you have full grounds of assurance, be not too early, nor too frequent, in expressing this assurance in too peremptory and positive a manner, remembering that human nature is always liable to mistake in this corrupt and feeble state. A dogmatical spirit has man; inconveniences attending it: as
1. It stops the ear against all further reasoning upon that subject, and shuts up the mind from all farther improvements of knowledge. If you have resolutely fixed your opinion, though it be upon too slight and insufficient grounds, yet you will stand determined to renounce the strongest reason brought for the contrary opinion, and grow obstinate against the force of the clearest argument. Positive is a man of this character; and has often pronounced his assurance of the Cartesian vortexes: last year some further light broke in upon his understanding, with uncontrollable force, by reading something of mathematical philosophy; yet having asserted his former opinions in a most confident manner, be is tempted now to wink a little against the truth, or to prevaricate in his discourse upon that subject, lest by admitting conviction, he should expose himself to the necessity of confessing his former folly and mistake: and he has not humility enough for that.
2. A dogmatical spirit naturally leads us to arrogance of mind, and gives a man some airs in conversation which are too haughty and assuming. Audens is a man of learning, and very good company ; but his infallible assurance renders his carriage sometimes insupportable.
Rule XI. Though caution and slow assent will guard you against frequent mistakes and retractions; yet you should get humility and courage enough to retract any mistake, and confess an error.
Frequent changes are tokens of levity in our first determinations; yet you should never be too proud to change your opinion, nor frighted at the name of a changeling. Learn to scorn those vulgar bugbears, which confirm foolish man in his old mistakes, for fear of being charged with inconstancy. I confess it is better not to judge, than judge falsely; it is wiser to withhold our assent till we see complete evidence; but if we have too suddenly given up our assent, as the wisest man does sometimes, if we have professed what we find afterwards to be false, we should never be ashamed nor afraid to renounce a mistake. That is a noble essay which is found among the occasional papers ‘ to encourage the world to repractise retractations;’ and I would recommend it to the perusal of every scholar and every Christian.
Rule XV. Watch against the pride of your own reason, and a vain conceit of your own intellectual powers, with the neglect of divine aid and blessing.
Presume not upon great attainments in knowledge by your own self-sufficiency: those who trust to their own understandings entirely, are pronounced fools in the word of God; and it is the wisest of men gives them this character,
‘ He that trusteth in his own heart is a fool/ Prov. xxviii. 26. And the same divine writer advises us to ‘ trust in the Lord with all our heart, and not to lean to our understandings, nor to be wise in our own eyes,’ chap. iii. 5, 7*
Those who, with a neglect of religion and dependence on God, apply themselves to search out every article in the things of God by the mere dint of their own reason, have been suffered to run into wild excesses of foolery, and strange extravagance of opinions. Every one who pursues this vain course, and will not ask for the conduct of God in the study of religion, has just reason to fear he shall be left of God, and given up a prey to a thousand prejudices ; that he shall be consigned over to the follies of his own heart, and pursue his own temporal and eternal ruin. And even in common studies we should, by humility and dependence, engage the God of truth on our side. (Transcribers Note: This talk of God, pure nonsense that it is, does not diminish the value of his other rules.)
“People who have no emotional stake in a decision
can see what needs to be done sooner.”
— Andy Grove
What do you do when you wake up one day and realize that reality has changed, and you will either change with it or perish? Here’s one story of someone who did it successfully: Andy Grove, the former CEO of Intel Corp.
Here’s the long and short: As late as 1981, Intel Corp had massive dominance of the worldwide semiconductor business. They made memory chips (RAM), owning about 60% of the global trade in a business that was growing in leaps and bounds. The personal computer revolution was taking off and the world was going digital slowly, year by year. It was the right business to be in, and Intel owned it. They got designed into the IBM PC, one of the first popular personal computers, in 1981. Life was good.
The problem was that everyone else wanted into the same business. New companies were popping up every day in the United States, and in the late ’70s and throughout the ’80s, Japanese semiconductor manufacturers started nipping at Intel’s heels. They were competing on price and fast availability. Slowly, Intel realized its products were becoming commodities. By 1988, Japanese manufacturers had over 50% of the global market.
What did Intel do in response?
At first, as most all of us do, they tried to cope with the old reality. They tried running faster on a treadmill to nowhere. This is the first true difficulty of facing a new reality: Seeing the world as it truly is. The temptation is always to stick to the old paradigm.
What Intel really wanted was to be able to stay in the old business and make money at it. Andy Grove describes some of the tactics they tried to this end in his great book Only the Paranoid Survive, written in 1996:
We tried a lot of things. We tried to focus on a niche of the memory market segment, we tried to invent special-purpose memories called valued-added designs, we introduced more advanced technologies and built memories with them. What we were desperately trying to do was earn a premium for our product in the marketplace as we couldn’t match the Japanese downward pricing spiral. There was a saying at Intel at that time: “If we do well we get ‘2x’ [twice] the price of Japanese memories, but what good does it do if ‘X’ gets smaller and smaller?
We had meetings and more meetings, bickering and arguments, resulting in nothing but conflicting proposals. There were those who proposed what they called a “go for it” strategy: “Let’s build a gigantic factory dedicated to producing memories and nothing but memories, and let’s take on the Japanese.” Others proposed that we should get really clever and use an avant-garde technology, “go for it” but in a technological rather than a manufacturing sense and build something the Japanese producers couldn’t build. Others were still clinging to the idea that we could come up with special-purpose memories, an increasingly unlikely possibility as memories became a uniform worldwide commodity. Meanwhile, as the debates raged, we just went on losing more and more money.
As Grove started waking up to the reality that the old way of doing business wasn’t going to work anymore, he allowed himself the thought that Intel would leave the business that had buttered its bread for so long.
And with this came the second difficulty of facing a new reality: Being the first to see it means you’ll face tremendous resistance from those who are not there yet.
Of course, Grove faced this in spades at Intel. Notice how he describes the ties to the old reality: Religious conviction.
The company had a couple of beliefs that were as strong as religious dogmas. Both of them had to do with the importance of memories as the backbone of our manufacturing and sales activities. One was that memories were our “technology drivers.” What this phrase meant was that we always developed and refined our technologies on our memory products first because they were easier to test. Once the technology had been debugged on memories, we would apply it to microprocessors and other products. The other belief was the “full product-line” dogma. According to this, our salesmen needed a full product line to do a good job in front of our customers; if they didn’t have a full product line, the customer would prefer to do business with our competitors who did.
Given the strength of these beliefs, an open-minded, rational discussion about getting out of memories was practically impossible. What were we going to use for technology drivers? How were our salespeople going to do their jobs when they had an incomplete product family?
Eventually, after taking half-measures and facing all kinds of resistance from the homeostatic system that is a large organization, Grove was able to convince the executive team it was time to move on from the memory business and go whole-hog into microprocessors, a business where Intel could truly differentiate themselves and build a formidable competitive position.
It’s here that Grove hits on a very humbling point about facing reality: We’re often the last ones to see things the way they truly are! We’re sitting on a train oblivious to the fact that it’s moving at 80 miles per hour, but anyone sitting outside the train watches it whiz right by! This is the value of learning to see the world through the eyes of others.
After all manner of gnashing of teeth, we told our sales force to notify our memory customers. This was one of the great bugaboos: How would our customers react? Would they stop doing business with us altogether now that we were letting them down? In fact, the reaction was, for all practical purposes, a big yawn. Our customers knew that we were not a very large factor in the market and they had half figured that we would get out; most of them had already made arrangements with other suppliers.
In fact, when we informed them of the decision, some of them reacted with the comment, “It sure took you a long time.” People who have no emotional stake in a decision can see what needs to be done sooner.
This is where the rubber hits on the road. As Grove mentions regarding Intel, you must train yourself to see your situation from the perspective of an outsider.“People who have no emotional stake in a decision can see what needs to be done sooner.” Click To Tweet
This is why companies often bring outside management or consulting organizations in to help them — they feel only someone sitting outside the train can see how fast it’s moving! But what if you could have for yourself that kind of objectivity? It takes a passionate interest in reality and a commitment to being open to change. In business especially, the Red Queen effect means that change is a constant, not a variable.
And the story of Andy Grove shows that it can be done. Despite the myriad of problems discussed above, not only did Grove realize how fast the train was moving, but he got all of his people off, and onto a new and better train! By the late ’80s Intel pushed into microprocessing and out of memories, and became one of the great growth companies of the 1990s in a brand new business. (And he did it without bringing in outside help.)
What it took was the courage to face facts and act on them: As hard as it must have been, the alternative was death.
Here’s what Grove took from the experience:
I learned how small and helpless you feel when facing a force that’s “10X” larger than what you are accustomed to. I experienced the confusion that engulfs you when something fundamental changes in the business, and I felt the frustration that comes when the things that worked for you in the past no longer do any good. I learned how desperately you want to run from dealing with even describing a new reality to close associates. And I experienced the exhilaration that comes from a set-jawed commitment to a new direction, unsure as that may be.
In this case, the Japanese started beating us in the memory business in the early eighties. Intel’s performance started to slump when the entire industry weakened in mid-1984. The conversation with Gordon Moore that I described occurred in mid-1985. It took until mid-1986 to implement our exit from memories. Then it took another year before we returned to profitability. Going through the whole strategic inflection point took us a total of three years.
I also learned that strategic inflection points, painful as they are for all participants, provide an opportunity to break out of a plateau and catapult to a higher level of achievement. Had we not changed our business strategy, we would have been relegated to an immensely tough economic existence and, for sure, a relatively insignificant role in our industry. By making a forceful move, things turned out far better for us.
So here is your opportunity: When a new reality awaits, don’t go at it timidly. Take it head on and make it not only as good, but better than the old reality. Don’t be the boy in the well, looking up and seeing only the sides of the well. Take the time to see the world around you as it truly is.
Still Interested? Check out Grove’s classic book on strategic inflection points, Only the Paranoid Survive. For another interesting business case study, read the interesting story of how IBM first built its monster 20th century competitive advantage.Andy Grove and the Value of Facing Reality Click To Tweet
On this episode of The Knowledge Project, I talk about one of my favorite subjects with one of the most respected sommeliers in the world: Véronique Rivest.
After placing twice in the top 12 in 2007 and 2010, Véronique became the first woman to make the podium by taking second place at the world’s best sommelier competition in Tokyo in March 2013. She’s also the owner of Soif in Hull, which is quickly becoming one of my favorite wine bars.
On this episode we learn: how to taste (including an on-air tasting), tips and tricks for serving wine, the twenty minute rule, how to tell if a bottle has been corked, how to hone your sense of taste, how a sommelier looks at a wine list, and so much more.
A complete transcript is available for members.
“The object of education is not to fill a man’s mind with facts;
it is to teach him how to use his mind in thinking.”
— Henry Ford
In his memoir My Life and Work, written in 1934, the brilliant (but flawed) Henry Ford offers perhaps the best definition you’ll find of the value of an education, and a useful warning against the mere accumulation of information for the sake of its accumulation. A devotee of lifelong learning need not be a Jeopardy contestant, accumulating trivia to spit back as needed. In the Age of Google, that sort of knowledge is increasingly irrelevant.
A real life-long learner seeks to learn and apply the world’s best knowledge to create a more constructive and more useful life for themselves and those around them. And to do that, you have to learn how to think on your feet. The world does not offer up no-brainers every day; more frequently, we’re presented with a lot of grey options. Unless your studies are improving your ability to handle reality as it is and get a fair result, you’re probably wasting your time.
From Ford’s memoir:
“Thinking is the hardest work anyone can do—which is... why we have so few thinkers.” — Henry Ford Click To Tweet
An educated man is not one whose memory is trained to carry a few dates in history—he is one who can accomplish things. A man who cannot think is not an educated man however many college degrees he may have acquired. Thinking is the hardest work anyone can do—which is probably the reason why we have so few thinkers. There are two extremes to be avoided: one is the attitude of contempt toward education, the other is the tragic snobbery of assuming that marching through an educational system is a sure cure for ignorance and mediocrity. You cannot learn in any school what the world is going to do next year, but you can learn some of the things which the world has tried to do in former years, and where it failed and where it succeeded. If education consisted in warning the young student away from some of the false theories on which men have tried to build, so that he may be saved the loss of the time in finding out by bitter experience, its good would be unquestioned.
An education which consists of signposts indicating the failure and the fallacies of the past doubtless would be very useful. It is not education just to possess the theories of a lot of professors. Speculation is very interesting, and sometimes profitable, but it is not education. To be learned in science today is merely to be aware of a hundred theories that have not been proved. And not to know what those theories are is to be “uneducated,” “ignorant,” and so forth. If knowledge of guesses is learning, then one may become learned by the simple expedient of making his own guesses. And by the same token he can dub the rest of the world “ignorant” because it does not know what his guesses are.
But the best that education can do for a man is to put him in possession of his powers, give him control of the tools with which destiny has endowed him, and teach him how to think. The college renders its best service as an intellectual gymnasium, in which mental muscle is developed and the student strengthened to do what he can. To say, however, that mental gymnastics can be had only in college is not true, as every educator knows. A man’s real education begins after he has left school. True education is gained through the discipline of life.
Men satisfy their minds more by finding out things for themselves than by heaping together the things which somebody else has found out. You can go out and gather knowledge all your life, and with all your gathering you will not catch up even with your own times. You may fill your head with all the “facts” of all the ages, and your head may be just an overloaded fact−box when you get through. The point is this: Great piles of knowledge in the head are not the same as mental activity. A man may be very learned and very useless. And then again, a man may be unlearned and very useful.
The object of education is not to fill a man’s mind with facts; it is to teach him how to use his mind in thinking. And it often happens that a man can think better if he is not hampered by the knowledge of the past.
Ford is probably wrong in his very last statement, study of the past is crucial to understand the human condition, but the sentiment offered in the rest of the piece should be read and re-read frequently.
This brings to mind a debate you’ll hear that almost all debaters get wrong: What’s more valuable, to be educated in the school of life, or in the school of books? Which is it?
This is what we call a false dichotomy. There is absolutely no reason to choose between the two. We’re all familiar with the algebra. If A and B have positive value, then A+B must be greater than A or B alone! You must learn from your life as it goes along, but since we have the option to augment that by studying the lives of others, why would we not take advantage? All it takes is the will and the attitude to study the successes and failures of history, add them to your own experience, and get an algebra-style A+B result.
So, resolve to use your studies to learn to think, to learn to handle the world better, to be more useful to those around you. Don’t worry about the facts and figures for their own sake. We don’t need another human encyclopedia.