How Accurate Are Progressive Quotes

Why, for example, is it still acceptable to profess the philosophy of a Communist or, if not that, to at least admire the work of Marx? Why is it still acceptable to regard the Marxist doctrine as essentially accurate in its diagnosis of the hypothetical evils of the free-market, democratic West; to still consider that doctrine “progressive,” and fit for the compassionate and proper thinking person? Twenty-five million dead through internal repression in the Soviet Union. Sixty million dead in Mao’s China. The horrors of Cambodia’s Killing Fields, with their two million corpses. The barely animate body politic of Cuba, where people struggle even now to feed themselves. Venezuela, where it has now been made illegal to attribute a child’s death in hospital to starvation. No political experiment has ever been tried so widely, with so many disparate people, in so many different countries and failed so absolutely and so catastrophically. Is it mere ignorance that allows today’s Marxists to flaunt their continued allegiance – to present it as compassion and care? Or is it instead, envy of the successful, in near-infinite proportions? Or something akin to hatred for mankind itself? How much proof do we need?

Embrace Reality and Deal with It 1.1 Be a hyperrealist. a. Dreams + Reality + Determination = A Successful Life. 1.2 Truth—or, more precisely, an accurate understanding of reality—is the essential foundation for any good outcome. 1.3 Be radically open-minded and radically transparent. a. Radical open-mindedness and radical transparency are invaluable for rapid learning and effective change. b. Don’t let fears of what others think of you stand in your way. c. Embracing radical truth and radical transparency will bring more meaningful work and more meaningful relationships. 1.4 Look to nature to learn how reality works. a. Don’t get hung up on your views of how things “should” be because you will miss out on learning how they really are. b. To be “good,” something must operate consistently with the laws of reality and contribute to the evolution of the whole; that is what is most rewarded. c. Evolution is the single greatest force in the universe; it is the only thing that is permanent and it drives everything. d. Evolve or die. 1.5 Evolving is life’s greatest accomplishment and its greatest reward. a. The individual’s incentives must be aligned with the group’s goals. b. Reality is optimizing for the whole—not for you. c. Adaptation through rapid trial and error is invaluable. d. Realize that you are simultaneously everything and nothing—and decide what you want to be. e. What you will be will depend on the perspective you have. 1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress. a. Go to the pain rather than avoid it. b. Embrace tough love. 1.8 Weigh second- and third-order consequences. 1.9 Own your outcomes. 1.10 Look at the machine from the higher level. a. Think of yourself as a machine operating within a machine and know that you have the ability to alter your machines to produce better outcomes. b. By comparing your outcomes with your goals, you can determine how to modify

The word “racism” went out of fashion in the liberal haze of racial progress—Obama’s political brand—and conservatives started to treat racism as the equivalent to the N-word, a vicious pejorative rather than a descriptive term. With the word itself becoming radioactive to some, passé to others, some well-meaning Americans started consciously and perhaps unconsciously looking for other terms to identify racism. “Microaggression” became part of a whole vocabulary of old and new words—like “cultural wars” and “stereotype” and “implicit bias” and “economic anxiety” and “tribalism”—that made it easier to talk about or around the R-word. I do not use “microaggression” anymore. I detest the post-racial platform that supported its sudden popularity. I detest its component parts—“micro” and “aggression.” A persistent daily low hum of racist abuse is not minor. I use the term “abuse” because aggression is not as exacting a term. Abuse accurately describes the action and its effects on people: distress, anger, worry, depression, anxiety, pain, fatigue, and suicide.

As an experiment, I tweaked the questions using Kelly’s “Did I do my best to” formulation. • Did I do my best to be happy? • Did I do my best to find meaning? • Did I do my best to have a healthy diet? • Did I do my best to be a good husband? Suddenly, I wasn’t being asked how well I performed but rather how much I tried. The distinction was meaningful to me because in my original formulation, if I wasn’t happy or I ignored Lyda, I could always blame it on some factor outside myself. I could tell myself I wasn’t happy because the airline kept me on the tarmac for three hours (in other words, the airline was responsible for my happiness). Or I overate because a client took me to his favorite barbecue joint, where the food was abundant, caloric, and irresistible (in other words, my client—or was it the restaurant?—was responsible for controlling my appetite). Adding the words “did I do my best” added the element of trying into the equation. It injected personal ownership and responsibility into my question-and-answer process. After a few weeks using this checklist, I noticed an unintended consequence. Active questions themselves didn’t merely elicit an answer. They created a different level of engagement with my goals. To give an accurate accounting of my effort, I couldn’t simply answer yes or no or “30 minutes.” I had to rethink how I phrased my answers. For one thing, I had to measure my effort. And to make it meaningful—that is, to see if I was trending positively, actually making progress—I had to measure on a relative scale, comparing the most recent day’s effort with previous days. I chose to grade myself on a 1-to-10 scale, with 10 being the best score. If I scored low on trying to be happy, I had only myself to blame. We may not hit our goals every time, but there’s no excuse for not trying. Anyone can try.

Where else in dramatic literature is there such a treatment of the life-and-death cycle of people and political change? One needs to reach back to the chronicles of Shakespeare, back to the Greeks. Larry Kramer isn't Sophocles and he isn't Shakespeare; we don't have Sophocleses or Shakespeares, not these days, but we do have, on rare occasion, remarkable accomplishment, and Kramer's is remarkable, invaluable, and rare. How else to dramatise revolution accurately, truthfully, politically, than by showing it to be tragic as well as triumphant? And on the other hand, if the medical, biological, political, and familial failures of "Destiny" produce, by the play's end, despair again; if we are plunged back into night, it cannot be different from the night with which "Normal Heart" began, rife with despair and terror, and pregnant with an offstage potential for transformation, for hope. Failure awaits any political movement, even a spectacularly successful movement such as the one Larry Kramer helped to spark and organise. Political movements, liberation movements, revolutions, are as subject to time, decline, mortality, tragedy, as any human enterprise, or any human being. Death waits for every living thing, no matter how vital or brilliant its accomplishment; death waits for people and for their best and worst efforts as well.politics is a living thing, and living things die. The mistake is to imagine otherwise, to believe that progress doesn't generate as many new problems as it generates blessings, to imagine, foolishly, that the struggle can be won decisively, finally, definitively. No matter what any struggle accomplishes, time, life, death bring in their changes, and new oppressions are always forming from the ashes of the old. The fight for justice, for a better world, for civil rights or access to medicine, is a never-ending fight, at least as far as we have to see. the full blooded description of this truth, the recognition and dramatisation of a political cycle of birth, death, rebirth, defeat, renewal - this is true tragedy, in which absolute loss and devastation, Nothing is arrived at, and from this Nothing, something new is born.

Brooklyn, like the West Village, again makes me think of gentrification's ability to erase collective memory. I cannot imagine what people who aren't from New York think when they move to Brooklyn. Do they know they're moving into neighborhoods where just ten years ago you wouldn't have seen a white person at any time of day? Do they know that every apartment listed on Craigslist as 'newly renovated' was once inhabited by someone else who likely made a life there before the ground under their feet became too valuable? It's hard not to feel guilt living here, and I wonder if other gentrifiers feel the same way. I represent the domino effect. I was priced out of Manhattan, but I know my existence in this borough comes at the cost of the erasure of others' cultures and senses of home. I know the woman with the Gucci bag in the West Village elicits the same kind of angst within me as my presence does for a native Brooklynite. I try to stay away from the hippest joints and I try to support long-established businesses, but I often fail at doing these things, and I know that even when I'm successful at trekking this increasingly narrow path, I've only done so much. Brooklyn, like the West Village, is irrevocably changed, and I know I'm part of that. The question is, how do I stop it when the process is so much larger than me and has already progressed so far? Mass displacement means that there are fewer and fewer people coming to Brooklyn now know only that it's hip and expensive and has good brunch. As Sarah Schulman writes, gentrifiers 'look in the mirror and think it's a window, believing that corporate support for and inflation of their story is in fact a neutral and accurate picture of the world.' It's a circular logic that dictates Brooklyn is Brooklyn because it's Brooklyn - the brand mimicked by hipsters all over the world and mocked in hundreds of tired late-night parodies. What gentrifier sees Brooklyn not as it is but as the consequence of a powerful and violent system?

you’re available.’ ‘Am I available?’ He flashed a broad grin. ‘Count on me.’ In the morning, Kurt was on the circuit before Hutch was fully awake. ‘I’ve loaded the shuttle with your stuff,’ he said. The Memphis was too small to support a dock, other than the space-saving arrangement in the cargo bay for its lander. The designer had assumed that any arriving vehicle would simply come alongside and transfer passengers directly through the main airlock. In this case, however, they were taking on supplies, and it seemed more rational to take the lander outside and make room for the Wendy’s shuttle. ‘How big a job,’ asked Kurt, ‘is it, taking apart a stealth?’ ‘Nothing we can’t handle.’ ‘Okay. Are we on for dinner?’ ‘If you get here with the sauerbraten.’ ‘I’m afraid I don’t have sauerbraten, Hutch. How about roast pork?’ ‘That’ll do fine.’ She signed off and went down to the common room, where breakfast was in progress. ‘We need to decide whether we’re going to move on,’ said George. ‘Do we know yet where the stealths are aimed? Where the next relay point is?’ Hutch passed the question on to Bill, who appeared in a corner of the navigation display. ‘It passes directly through a pair of gas giants in this system and then goes all the way to GCY-7514.’ ‘Where’s that?’ asked Nick. ‘It’s a galaxy,’ said Hutch. George looked distraught. ‘That can’t be right.’ ‘Bill’s pretty accurate with stuff like this. He doesn’t make mistakes.’ She sat down and looked at Bill. ‘You said a pair of gas giants. What do you mean?’ ‘There are two of them locked in a fairly tight gravitational embrace. Unusual configuration. The signal goes right through the system.’ Everyone fell silent. ‘They’re quite beautiful, I would think,’ he added. ‘End of the track,’ said Nick. He looked unhappy, too. They all did. Hutch wasn’t sure how she felt. It would be an unsatisfying conclusion. But maybe it was just as well that they’d be forced to call it off and go home. It seemed like a good time to change the subject. ‘The Wendy’ll be here with our stores in a few hours,’ she said. Tor nodded. ‘Doesn’t seem to me that we’ll need them.’ ‘You’d get pretty hungry going home.’ She sighed. ‘I’m sorry. I know this is a disappointment for everybody. But try to keep in

trained to do a position that requires a new base of knowledge and skills. A third option is to learn about a different culture, like the fashion designers who became more innovative when they lived in foreign countries that were very different from their own. You don’t need to go abroad to diversify your experience; you can immerse yourself in the culture and customs of a new environment simply by reading about it. 4. Procrastinate strategically. When you’re generating new ideas, deliberately stop when your progress is incomplete. By taking a break in the middle of your brainstorming or writing process, you’re more likely to engage in divergent thinking and give ideas time to incubate. 5. Seek more feedback from peers. It’s hard to judge your own ideas, because you tend to be too enthusiastic, and you can’t trust your gut if you’re not an expert in the domain. It’s also tough to rely on managers, who are typically too critical when they evaluate ideas. To get the most accurate reviews, run your pitches by peers—they’re poised to spot the potential and the possibilities. B. Voicing and Championing Original Ideas

You might say that the North won the war and the South won the peace. But that’s not entirely accurate. The North won progress. The South won heritage. The North won the future. The South won the past. And it is not clear at all which is more powerful. The reconciliation is “how we chose to lie to each other for a hundred and fifty years,

This is how I learned to build the best bodies—by drilling only the movements that accurately duplicate what we need to move like athletes as efficiently as possible, and then stringing them together in the perfect progressions.

How valid, then, is the progressive critique that “you didn’t build that”? The pitch itself has two parts. The first is that society did it, not business; the second is that workers did most of it, not CEOs and entrepreneurs. Both these arrows strike at the same target: entrepreneurs. Consequently an exposé of the progressive pitch requires a refutation of this dual attack and also a defense of the entrepreneur, an explanation of what it is that entrepreneurs actually do. This explanation is, oddly enough, lacking. Adam Smith didn’t provide it in his Wealth of Nations, and most entrepreneurs, for reasons we will explore, don’t provide it today. One of the few writers to celebrate entrepreneurs was Ayn Rand; she unapologetically defends capitalism, the system, and also capitalists, the people! In my view, the most insightful defender of entrepreneurs was the economist Joseph Schumpeter, and we will be learning a lot from him in this chapter. Ultimately, we will see the progressive pitch for what it is, an ingenious scam aimed at depriving wealth creators of the wealth they have created. Rand calls them the “looters,” and this is basically a clinically accurate term for a group that is very much with us today.

learning—we have learned how to increase productivity, the outputs that can be produced with any inputs. There are two aspects of learning that we can distinguish: an improvement in best practices, reflected in increases in productivity of firms that marshal all available knowledge and technology, and improvements in the productivity of firms as they catch up to best practices. In fact, the distinction may be somewhat artificial; there may be no firm that has employed best practices in every aspect of its activities. One firm may be catching up with another in some dimension, but the second firm may be catching up with the first in others. In developing countries, almost all firms may be catching up with global best practices; but the real difference between developing and developed countries is the larger fraction of firms that are significantly below global best practices and the larger gap between their productivity and that of the best-performing firms. While we are concerned in this book with both aspects of learning, it is especially the learning associated with catching up that we believe has been given short shrift in the economics literature, and which is central to improvements in standards of living, especially in developing countries. But as we noted in chapter 1, the two are closely related; because of the improvements in best practices by the most innovative firms, most other firms are always engaged in a process of catching up. While the evidence of Solow and the work that followed demonstrated (what to many seems obvious) the importance of learning for increases in standards of living, to further explicate the role of learning, the first three sections of this chapter marshal other macro- and microeconomic evidence. In particular, we stress the pervasive gap between best practices and the productivity of most firms. We argue that this gap is far more important than the traditional allocative inefficiencies upon which most of economics has focused and is related to learning—or more accurately, the lack of learning. The final section provides a theoretical context within which to think about the sources of sustained increases in standards of living, employing the familiar distinction of movements of the production possibilities curve and movements toward the production possibilities curve. Using this framework, we explain why it is that we ascribe such importance to learning. Macroeconomic Perspectives There are several empirical arguments that can be brought to bear to support our conclusion concerning the importance of learning. The first is a simple argument: In theory, leading-edge technology is globally available. Thus, with sufficient capital and trained labor (or sufficient mobility for capital and trained labor), all countries should enjoy comparable standards of living. The only difference would be the rents associated with ownership of intellectual property rights and factor supplies. Yet there is an enormous divergence in economic performance and standards of living across national economies, far greater than can be explained by differences in factor supplies.1 And this includes many low-performing economies with high levels of capital intensity (especially among formerly socialist economies) and highly trained labor forces. Table 2.1 presents a comparison of formerly socialist countries with similar nonsocialist economies in the immediate aftermath of the collapse of the state-controlled model of economic activity. TABLE 2.1 Quality of Life Comparisons, 1992–1994 (U.S. $) Source: Greenwald and Khan (2009), p. 30. In most of these cases, at the time communism was imposed after World War II, the subsequently socialist economies enjoyed higher levels of economic development than

Although left-leaning liberals tend to favor the underdog, liberalism across the board centers human dignity; Theory focuses on victimhood. Liberalism encourages disagreement and debate as means to getting at the truth; Theory rejects these as ways of reinforcing dominant discourses that suppress certain perspectives and insists that we cannot get to “the” truth, but only to “our” truths, which are rooted in our values. Liberalism accepts the correspondence theory of truth—that a statement is true if it accurately describes reality; Theory promotes the idea that truth is a “language game” and that words, ultimately, only point to other words and can never correspond concretely to reality—unless those words describe oppression. Liberalism accepts criticism, even of itself, and is therefore self-correcting; Theory cannot be criticized. Liberalism believes in progress; Theory is radically cynical about the possibility of progress. Liberalism is inherently constructive because of the evolutionary processes it engenders; Theory is inherently corrosive because of its cynicism and attachment to methods it calls “critical.” This is no surprise since critical methods have always been explicitly and by design critical of liberalism as a means of social, political, and economic organization.

Best practices in this domain use automation to accomplish the following: Implementing progressive rollouts Quickly and accurately detecting problems Rolling back changes safely when problems arise

The method I recommend is called innovation accounting, a quantitative approach that allows us to see whether our engine-tuning efforts are bearing fruit. It also allows us to create learning milestones, which are an alternative to traditional business and product milestones. Learning milestones are useful for entrepreneurs as a way of assessing their progress accurately and objectively; they are also invaluable to managers and investors who must hold entrepreneurs accountable.

This was what Ronald Inglehart called a “postmaterialist generation,” preoccupied with personal self-realization rather than material possessions or safety. In 1970, Inglehart surveyed people across six Western countries. Among those who had grown up during World War II, materialist values outranked postmaterialist by as much as three to one. But “postmaterialism” dominated the cohort of people between the ages of fifteen and twenty-four, who had been born after the war. Which category one belonged to was an extremely accurate predictor of how one felt about the student movement. Out of those who favored “materialist” values like order and price stability, only 16 percent supported student protests. Of those who prioritized “postmaterialist” values such as political participation and freedom of speech, 71 percent did.

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