All posts by anomalogue

Tool users vs service users

Design

I am not one of those people who sees service design as the grand catch-all for multi-touchpoint multi-/omni-channel experiences.

I feel the same way about “service” as I did in the early aughts about the term “user”. These words imply relationships between what is designed and the person whom it is designed. Designing for the wrong relationship means misframing the design problem. “User” implies a tool relationship. Users use things as a means to accomplish something. Of course we can apply the word ‘use’ broadly and see a movie as something an audience uses for entertainment or a concierge as something a visitor uses to get local information, but this breadth is purchased at the cost of consequential subtleties. What we need and expect from a word processor is different from what we expect from a concert or a bank. Discovering exactly what those needs and expectations are and developing satisfactory resolutions of those needs calls for different methods. The mistakes UX have historically made were often tied up with insufficient sensitivity to these distinctions. The same is true of “services”. We can reduce a drill to one component in hole-making service that spans a journey from discovering a need all the way to resolving it, and, yes, much is gained from seeing it this way, but if we are not careful, important distinctions can be lost.

And in fact I do believe certain things are currently being lost by this framing. Software as a service (aka cloud computing) has changed norms around how software is supposed to behave. We are now accustomed to think of web-based software as something that belongs to someone else that we are licensed to make use of. A decade ago, users were more likely to perceive software as tools to own, learn and eventually master. Upgrading was a purchase decision resembling the decision to replace a pen or a hammer with an improved model — not as a periodic change that just happens and requires us to adapt.

This seems mostly OK in many cases, especially where tools serve as front ends to services, for instance banking and accounting, or databases. But for software tools used for making things — word processing, image editing, ideating, music creation, even blogging — changes, especially subtle ones, distract from the tools purpose which is to be an invisible extension of a user’s abilities. It is important that such tools be utterly predictable, controllable and unobtrusive so the user can exercise mastery over the tool to keep complete focus on what is being produced. I am concerned that software designers have lost all awareness of this goal. They are focused on different problems.

Years ago I was struck by the elegance of James Spradley’s research method typology, defining them not by technique, but rather by the role played by the research informant. Surveys are performed with respondents, tests with subjects and ethnography with informants. I think a similar approach could be helpful for classifying design methods. Perhaps we could gain clarity by paying less attention to medium or channel of delivery and more attention to the kind of relationship we are trying to develop through our design between the designed thing and the people for whom it is intended.

Obtrusive conveniences

Design, Philosophy

A design trend that disturbs me intensely: obtrusive conveniences.

What makes these conveniences obtrusive is that they make it incredibly inconvenient to refuse what they offer and you end up fighting for control over what you are attempting to do.

An example that is driving me away from iOS is text selection. Instead of giving the user direct character-level control over  selection, iOS tries to divine the user’s intention. Are they selecting just a character? or a word? or a text block? It never gets it right, and the effect is one of fighting for control.

Autocorrect also blows it constantly. If you use unusual words it constantly changes them to common ones for you. It is like one of those idiots who insists on finishing your sentences for you constantly despite having no idea that you are saying something they don’t already know. I can’t believe Jony I’ve hasn’t done something about how much effort it takes to type his name against the digital will of the devices he’s made.

And these behaviors are not even bad in a consistent way across apps. Now a new breed of “creative” coder has entered the scene who feels he can improve “the experience” by adding his own innovative flourishes to text editing. Nowevery editor you use has different behaviors around selection, spell checking, formatting, etc. Sadly, the more powerful HTML becomes, and the more empowered designers and developers are, the more inconsistent the overall OS platform user experience becomes. “Learn once, use often” has been replaced with utter chaos of second-rate ingenuity. The very editor I am using now (WordPress) is one of the worst offenders.

And don’t even get me started on autocomplete. When everything is optimal — the device is running smoothly, the internet connection is fast, and the user is typing accurately — autocomplete is great. But things are rarely optimal, so what actually happens is painful delays between keystroke and result, leading to mistyping, leading to attempts to delete and correct, with missed keystrokes and that same desire to escape being helped so ineptly.

Behind it all are philosophical principles which I can feel palpably in these interactions. For one thing, there is no awareness that this product is one element of a much larger experiences. For one thing, there is the experience of using the device, something few developers consider anymore. Then there is the experience of trying to get something done. And of course, there is the experience with organizations over time. Human-centered designers think about these overlapping contexts and design with them in mind, but in recent years companies have come to the opinion that iterative trial and error with ludicrously short development cycles that leave little or no time for testing will get them to a great product faster than being thoughtful or thorough. In all of this I detect a relapse, away from empathic discipline (thinking subjectively in terms of experiences) back into obsessive making of objects (which are still called “experiences” by people who like the idealistic tone of the term and the mouthfeel of X). But what bothers me worse is a sense that these coralling conveniences are ok for most people, who don’t really need control, and who are happy to say and do what is easily expected. In these near-irresistable conveniences I feel a sludgy flow toward a brave new world of lethargic uniformity where everything is dittoing, me-tooing, LOLing, emoticoning from a shrinking repertoire of publically recognized standardized experiences.

If any individuals are still out there, consider this a liberal beacon. Hello? Hello?

 

 

Gadget-porn addiction

Design

Apple used to innovate by asking “Wouldn’t it be great if people could ____?” This was what made them uniquely great.

Now Apple does what every other banal tech company does and asks “Wouldn’t it be great if we could make a thing that could ____?” Or even worse “Wouldn’t it be great if we made a thing that has ____ characteristics/features/specs?”

This is why Apple keeps coming up with the same ideas as everyone else in the industry and why none of what they do matters one bit, however much their gadgets get hyped by gadget enthusiasts.

This hyping is part of our problem: great designs are better to use than to obsess over and to talk about. Most of what is best in great design is hard to talk about and is boring to read about. Great design tends to disappear. But cool features, record-setting specs and thrilling visuals generates buzz and drives short-term sales.

*

I think our culture’s gadget porn problem might be destructive in ways that parallel our culture’s sexual porn problem.

Just as pornography confuses and misleads youth about healthy relationships between partners, gadget porn confuses consumers about healthy relationships between people and things. In both cases, what is most healthy is quiet and not much to talk about but makes life much better. Addiction to lust drives people into cycles of craving, temporary satiety and empty boredom.

When design isn’t rewarded in the market, companies stop taking it seriously. They don’t invest in making products that are great to use, the make sexy-looking gimmicks that open wallets. Our tools start out as pleasant diversions and end up as perpetually irritating distractions.

 

 

 

Why I get emotional about design

Design, Philosophy

When I use a product, I feel the milieu that produced it. Products are crystallized philosophies. In a designed object I feel people — the people who produced it and sometimes a precise person for whom an object is intended. This “personal from” and “personal to” is what makes design what it is.

When I get inspired or offended by bad design, precisely the personal from and to is what I am reacting to. In objects I sense all kinds of things about the producer: care, contempt, insight, vanity, poetry, banality, tyranny, playfulness, thoroughness, orderliness, arbitrariness, etc. And I also sometimes detect a consumer’s personality and worldview (for better or worse) — a person the producer had in mind for whom this thing is intended. And all too often I feel an anonymous vacuum where a producer or consumer should be. It is a thing from nobody and it is for anybody.

*

When I’ve felt betrayed by design it is when an organization did a “personality switch” on me, like an unfaithful friend. I can feel that the organization has come to see the world in a new way where there is no longer space for me to exist. The organization used to make things designed for me, but now they’re designing for someone else, or worse for everyone, which really means nobody.

*

Since we are once again in gift season, I will repost my “Design as gift” idea yet again, with the usual minor variations.

When one person gives another person a perfect gift, the gift is valuable in three ways:

  1. The gift itself is intrinsically valuable to the recipient. The gift is good because it makes life easier, more pleasant or more meaningful.
  2. The gift contributes to the recipient’s own self-understanding and sense of identity. The gift is a concrete example what the receiver experiences as good. It is a crystallization of the recipient’s ideals that reveals something important about the recipient that sometimes cannot be said.
  3. The perfection of the gift is evidence that the giver cares about and understands who the recipient is as an individual. The successful giving of a perfect gift demonstrates that the giver was moved to reflect on the recipient and has real insight into who they are as an individual, what they value and how they fit into the world.

Great design experiences are similar to gifts. When a design  is successful the user gets something valuable, sees tangible proof they are valued and understood, and experiences an intensification or expansion of their sense of self.

 

George Soros

Ethics, Judaism, Metaphysics, Philosophy, Politics, Pragmatism

I’ve been hearing such dark and incredible tales about George Soros’s depravity and deviousness I felt I’d better look into who he is. And what better better place to start than to go directly to the source and read one of their books?

It turns out Soros is a philosopher — a Popperian. Not only does he have a well-developed liberal ethic, he has developed a profound and liberal metaphysic, which is not something I normally expect from an investor.

The profundity of his metaphysic is what makes him truly exceptional, and I suspect it is also what triggers such violent paranoia in far-right circles. This is what happens when souls who know everything because they need to know everything encounter a soul who knows a much bigger everything.

If only the far-right conspiracists weren’t deluded about Soros’s goals and the extent of his power! If Soros were in a position to actualize his political vision we all would be better off.

I intend to continue reading Soros, and to study Karl Popper’s political writings. This might be the re-fortified liberal philosophy I’ve been looking for.

Four sides to every conflict

Ethics, Hermeneutics, History, Judaism, Philosophy

In conflicts, there are four sides to every story: there is my side, there is your side, there is what I think your side is, and there is what you think my side is.

If you want to know a person’s soul, don’t be distracted by how that person represents himself in a conflict. You’ll learn far more about who he is listening to what he has to say about his enemy.

If you hear dark and incredible tales of depravity and deviousness, take extreme care. Being on the side of good, facing such enemies, the righteous man might be forced to do evil things to defend himself and his people. If he has foresight and strong resolve he might even take preemptive action in order to avert an inevitable catastrophe.

 

 

The victory of the marketing worldview

Brand, Politics

The training of students to conceptualize themselves in terms of “intersectionality” of identity represents the victory of the marketing worldview over all other philosophical competitors. Those who are truly of our times have internalized their demographics and have no desire to be anything but demographics.

And consider this: kids today understand their own personalities in terms of “personal brand”. This is the reverse of how all older generations made sense of brand. For them, personality was the immediate reality, and brands made sense only as the personalities of organizations. Now kids find more reality in Apple and Starbucks than in each other, which is hardly surprising because the best marketers in the business are branding these companies, where the self-branding efforts of young people are amateurish. They’re still trying to get a grip on their category (that is, their intersectionality) and haven’t figured out their differentiation, yet, much less their unique brand attributes and their look, feel, voice or tone.*

And for kids, most of what is called “social interactions” take place on social media, which is really more of an interpersonal marketing platform than a medium for individuals to know other individual. What takes place outside of social media serves primarily as social media PR material. Again: this is how marketing pros think.

So, given all this, is it surprising at all that the entrepreneur is the new rock star? The kids don’t want to be in bands. They want to be in startups. And this is more true for kids of the left than anyone else.

Marketing won. Socialism lost.

—-

*Note: For the kids tying to find themselves, I recommend Marty Neumeier’s Zag or maybe Blue Ocean Strategy. By now most companies have figured out they can’t differentiate on the standard corporate cliches like “quality”, “reliability”, “our people” or “innovation”, but the kids haven’t learned the same principle, which is partly why their branding is so inferior to that of the Fortune 500s. They haven’t yet gotten it through their heads that they can’t differentiate on the analogous personal branding cliches. Exotic sexualities and gender definitions are the “we are innovative” of youth self-branding. When everyone’s differentiating the same way, nobody is differentiated. Cutting and other destructive habits also now fail to differentiate. Weakness positioning has become too common, too expected, and is all played out. I expect the current victim bubble to collapse soon. My recommendation is to do the opposite from the herd. Look into strength positioning strategies. Not many people are doing that right now. It’s harder, and harder is perennially unpopular.

 

Conceptual zombies

Fables, myths & parables

Zombies are ghosts in reverse. A ghost is a soul without a body. A zombie is a body without a soul.

Both are products of the question: “Where did this person’s personhood go?”

*

Conceptual zombies are real. I’ve seen them and talked with them. To themselves, even, they are instances of a category. When they open their mouths they speak on behalf of the category they are. “As a…” When they address you, they address the category you are. They demand that you respond as addressed.

Evaporated

Biography, Fables, myths & parables

Around 1994 I had a horrifying dream about a melancholy girl who lived in a tiny apartment above a Ducati showroom. In my dream, she decided to annihilate herself by feeding herself into a transparent tube (like the pneumatic tubes used in bank drive-throughs) which ran from the corner of her room, down the building and into the city’s underside. She just evaporated into vagueness and seeped away.

I never could drive past the real-life Ducati showroom without experiencing loss. Whenever the dream comes true, the sadness is ready.

It’s the experience, stupid

Biography, Design

People think software is becoming more frustrating because the world has become more complex.

This is false. Software is worse because development has been drastically accelerated. The shortened cycles leave little or no time for best design practices that ensure that real people experience the updates as useful and usable. The QA testing often suffers, too and software is released with major bugs.

This is all by design. The following passage comes from page 4 of the Bible of this development approach, The Lean Startup by Eric Ries:

I’m a cofounder and chief technology officer of this company, which is called IMVU. At this point in our careers, my cofounders and I are determined to make new mistakes. We do everything wrong: instead of spending years perfecting our technology, we build a minimum viable product, an early product that is terrible, full of bugs and crash-your-computer-yes-really stability problems. Then we ship it to customers way before it’s ready. And we charge money for it. After securing initial customers, we change the product constantly — much too fast by traditional standards — shipping new versions of our product dozens of times every single day. We really did have customers in those early days — true visionary early adopters — and we often talked to them and asked for their feedback. But we emphatically did not do what they said. We viewed their input as only one source of information about our product and overall vision. In fact, we were much more likely to run experiments on our customers than we were to cater to their whims.

Traditional business thinking says that this approach shouldn’t work but it does and you don’t have to take my word for it. As you’ll see throughout this book, the approach we pioneered at IMVU has become the basis for a new movement of entrepreneurs around the world. It builds on many previous management and product development ideas, including lean manufacturing, design thinking, customer development, and agile development. It represents a new approach to creating continuous innovation. It’s called the Lean Startup.

If you read the book, it becomes abundantly clear that Ries thinks very much in terms of engineered things: software, organizations, innovations. And what he wants to do with those things is to improve them as rapidly as possible, through trial and error. This makes sense, given his background.

What Ries fails to consider, though, is the experience real people are having while advancing his project of continuous innovation. He is not thinking about what it is like for a real person to try to do something important with his latest “terrible, full of bugs and crash-your-computer” release. And he is certainly not thinking about what it is like to live in a world where most software is developed this this way, and consequently is in a stage of disrepair and renovation all the time. The “fail fast” trials of innovators translate directly into our own personal failures trying to get stuff done with reasonable effort, because our tools never work like we expect.

This is currently what is thought of as progress in the industry. In the 90s and early 2000s, though, the software industry was progressing in a different direction. Back then, more and more people began talking about designing experiences. What was meant by “designing experiences” is that when we design, our ultimate product is not the object we are engineering but the subjective experiences people when they use it.

But somewhere along the way, experience became a cool euphemism for “thing” with no reference whatsoever to real people or the experiences they have. People now work on their “experiences” and it doesn’t cross their mind to wonder how you, or any other actual human being, will experience the thing they’re building.

So, the next time you go to open some software and cannot figure out how to use it anymore, or when software updates and it crashes on you, or when feel a pit in your stomach when you notice that one of your apps has an update — just know that the owner and the investors in responsible for creating this software probably read this book and thought it sounded like a pretty great idea.

One day when we will look back at this time in our history, maybe our minds will boggle that the folly of this approach wasn’t obvious to everyone. But for now, we’re just bobbing in this boiling broth, singing “ribbit”, and blaming technological progress and ourselves for what is in fact an industry-wide brain fart.

Luckily, I got out of UX (user experience) just before it was taken over by Lean Startup, and designers were demoted to front-end prettifiers and design researchers were pushed to the margins of the process, if not out of it altogether. I have no professional skin in this game. But as a user, I do still have quite a bit at stake. I would love to spread my enlightened frustration as far as possible.

Othering Otherers

Philosophy

There is no perfect harmony of rights, where everyone can live freely without fear or discomfort.

Once we gain a significant degree of physical safety and comfort, we experience psychological danger and pain from the words and ideas of other people. And once we are free from the fear and pain of their words, we will become distressed by their concealed thoughts. And once we feel safe from concealed thoughts, we will become sensitive to the dangers of unconscious thoughts. There is no limit to our demands because there is no limit to the subtlety of our sensitivity to the reality of Otherness. Otherness is inherently painful.

*

It is hard to speak of Otherness from the first-person perspective (“How am I failing to recognize and respect the Other who is unlike myself?”) Instead we say it from a second-person perspective (“How are you othering, and failing to respect the Other who is unlike yourself?”). The Other in question is either Oneself or some Other who plays a persecuted role in the moral drama of one’s own understanding, which is another way of saying Oneself. Or we say it from a third-person perspective (“How do Those People other the Other…?”), and need I say more?

Dimensions of thought

Philosophy

Breadth of thought pertains to the topical range of information one considers in one’s thinking.

Thoroughness of thought pertains to the completeness of information one considers within the range of one’s thoughts.

Thoroughness is often confused with depth of thought, but depth pertains not to the information considered, but to the available range of conceptualizations of whatever information is considered. How many levels of meaning can be derived from the available information?

*

For some time I have been uncomfortable with the phenomenological metaphor of “horizon”. The term suggests “breadth” of vision, when what is meant is more connected with breadth. Surely we can find a better metaphor, maybe even a non-ocular one.

Naive moralism

Ethics, Politics

A naive moralist cannot discern the difference between his own moral views and justice, which adjudicates precisely between conflicting moral views, assuming the ultimate validity of none. Justice does not “privilege” any moralism over any other, but this view requires a capacity to put one’s own morality in pluralistic perspective, which is much harder than it sounds.

Naive moralism is not incompatible with hyper-awareness of naive realism — in fact, they might even belong together. A person who scoffs at self-evident facts, who knows the canon of cognitive biases by heart, is entirely capable of wholehearted belief in self-evident moral principles, for instance, fairness.

*

Most talk of “privileging” privileges its own knowledge of what privilege is, how it works, who is and is not privileged, and what ought to be done to whom to redistribute unfairness and to establish justice. And it does so with privilege’s oldest trick:unconsciously privileging the assumptions and arguments it uses to demonstrate the objective truth of its claims.

Coalition of opposites

Ethics, Politics

One group of individuals is systematically oppressed by another group of individuals. Two witnesses to the oppression are offended and moved to stop the injustice, but for opposite reasons.

The first witness sees the rights of individuals being violated by other individuals.

The second witness sees one group violating the other group’s right to equality.

What is the injustice?

For the first witness, the injustice is focused on the attempt to strip individuals of their status as citizens and to impose a different status upon them. In a liberal democracy only one category matters: citizen.

For the second witness, the offense is focused on the power imbalance between the two groups. Justice demands equality among groups.

When the two witnesses discuss the oppression, they seem to agree.

The first witness sees that the power imbalance between groups is what makes the oppression of individuals possible, and agrees with the second witness that this inequality between groups must end, but (and this is left unsaid) for the sake of the individuals whose rights are violated.

The second witness sees that the rights of individuals are being violated, and that no individual should be subjected to such indignities, but (and this is left unsaid) because no group is inferior to any other group.

Both witnesses agree that the oppressed should unite and stand together to oppose their unjust treatment. Isolated individuals cannot overcome the oppression of another group. Only individuals functioning as a group can effectively resist another group.

In the urgency of stopping the immediate oppression the two witnesses fail to notice that their differences are greater than their commonalities.

When the political conditions shift, the coalition fractures.

The first witness is shocked to discover that the second believes that all members of the oppressing category are responsible for the current crime and the entire history of oppression perpetrated by its category. The justifications are a drawn from the social sciences, but the moral impulses driving those justifications (the “motivated reasoning” as they say) are now far too close to those of the oppressors: individuals are understood as manifestations of a group, and never mind that such justifications are persuasive only to those who share that impulse, the truth is self-evident and everyone whose opinion matters sees this to be true — and now our group has the power to impose these categories.

The second witness is shocked to discover that the first witness wants to defend the rights of individuals to think whatever they want, even to believe in an essential inequality among groups, even to publicly state these opinions, even to state them with the intention of inflicting emotional distress on other groups, or even to try to persuade them of their own essential inferiority! What is not permitted is any effort, whether by an individual or group to violate any other individual’s rights.

Political Platonism

Ethics, Politics

When one person commits a crime against another, a liberal habitually sees an individual criminal and an individual victim. You can conceptually thematize the parties involved in the crime and the nature of the crime itself in myriad ways, but ultimately it is an individual responsible for the action. Liberalism views the world in terms of responsible agents with specific rights, not as examples of categories.

Whenever I hear illiberals describe crimes, I hear something very different. An example of a category has done something bad to another example of a category, and it seems that the crime is viscerally felt as a manifestation of an enduring crime of one category against another. It seems to be some sort of political Platonism where what happens on Earth is just a reflection of the real events in Heaven acted out by archetypes who are the real villains and victims who matter.

Even our differences in choice of Heavenly ideals is the action of archetypes.

When a Liberal (in the popular vulgar sense) sees a crime of White against Black or Man against Woman, a Conservative sees Liberalism once again committing its crime against America. When a Conservative sees a crime of Foreigner against American or Muslim against Christian, a Liberal sees Conservatism once again committing its crime against equality.

Very few people feel individuality anymore. What we feel far more intensely is categories and concepts.

A literary friend of mine tells me that even our novels are no longer centered on individuality. Readers want moving tales about instances of categories suffering as their categories at the hands of instances of other categories.

And increasingly we see ourselves as manifestations of categories and concepts, and we take aggressive exception to anyone who does not.

Most of us have lost our taste for individuality — and we’re too busy, scattered and degraded to notice.

 

Problems, living and non-living

Philosophy

I do not do well when my thinking loses direct contact with my own core moral impulses. And by moral impulses, I mean whatever it is behind my mind that invests the world with purpose and value. My moral impulses drive me to pursue problems I feel as live problems.

Problems that feel insignificant to me even while I factually understand  and acknowledge their importance cannot become my problem, no matter how much I want to “own” them. (Unless I somehow manage to link them to one or more of my live problems, something I’ve gotten pretty good at.) These problems are not alive to me, and I have difficulty mustering attention and energy for them, and I can’t make myself remember their content no matter how hard I try. My mind seems to resist and expel “non-living” problems

A decade ago I viewed such problems with contempt and disparaged them as trivvial chickenshit. I viewed my live problems as vastly important, not only for me but for the world.

But now the conclusions I’ve reached pursuing my live problems forbid all contempt for what others value. However, if I am not alert this principled respect can  tempt me to lapse into respecting their contempt for what is simportant to me, and what still seems to me to be the most important problems in the world*. I still do not believe the importance of these problems is an artifact of my personal taste.

I have rejected contempt as a self-defense weapon, so I cannot actively disrespect unphilosophical contempt for philosophy. But that does not entail respecting it.

* I believe every one of the crises the world faces is a consequence of philosophical degradation. Humanity cannot solve its biggest problems because it still misdiagnoses design problems as technological ones. (That is, people tend to fixate on what objective systems need to be engineered, and fail to consider the hybrid objective-subjective systems upon which engineered systems depend. They see the engineered system as primary, and design as a superficial “layer” that can be added and tweaked — not as the foundation upon which engineering problems are defined. And the toughest design problems are tough due to the toughness of philosophical problems that defy crisp design problem definition: “How do we even think about this problem?”

What isn’t religion’s purpose?

Judaism

What isn’t religion’s purpose? Here is a partial list:

  • Religion’s purpose is not to give us true beliefs.
  • Religion’s purpose is not to get us to act some particular way.
  • Religion’s purpose is not to make us feel some particular way.
  • Religion’s purpose is not to comfort us.
  • Religion’s purpose is not to help us form a personal relationship with God.
  • Religions’s purpose is not to put us in contact or communion with higher being or beings.
  • Religions’s purpose is not to bring us to a different state of consciousness.
  • Religion’s purpose is not to inspire us to serve our needy neighbors.
  • Religion’s purpose is not to provide us a supportive community.
  • Religion’s purpose is not to give us a sense of meaning.

These things are all means to another end, another purpose.

America’s new religion is Antiracism

Ethics, Politics

John McWhorter has observed that America’s new religion is Antiracism:

…they have developed a new religion. That religion is antiracism. Of course, most consider antiracism a position, or evidence of morality. However, in 2015, among educated Americans especially, Antiracism—it seriously merits capitalization at this point—is now what any naïve, unbiased anthropologist would describe as a new and increasingly dominant religion. It is what we worship, as sincerely and fervently as many worship God and Jesus and, among most Blue State Americans, more so.

For the most part, I agree with him, but, being a disagreeable type of person, of course I am compelled to split some hairs: What McWhorter describes in his article is not a religion, but a fundamentalism. Anyone who knows me at all knows that I consider fundamentalisms to be pseudo-religions that work against the purpose of religion. It would be more accurate to call fundamentalism an anti-religion.

This morning, talking with Susan about a paper on diversity and multiculturalism she is writing for one of her ESOL certification courses, I had an insight. I could never understand why, despite my efforts to study, wrestle with and actually practice pluralism in my daily life, the adherents of Antiracism I’ve known have rarely been interested in what I’ve learned or what I have to say on the subject of alterity. They usually just avoid conversation, but when I do engage them, they condescendingly speak to me as someone who doesn’t yet understand what they just know, without any trace of recognition that their assumption of epistemological privilege is both odd and unsupportable. I have put many hundreds more hours of work into understanding these issues than they have. Wouldn’t it make sense to at least entertain the possibility that these hundred hours produced something worthwhile? And given the difference in motivation to learn, can they really claim to care more than I do?

But now McWhorter has helped me see what is going on: this is a religion vs. fundamentalism conflict. This is how it always goes: There are the religious people who live their religion with their whole being — feel it, love it, breathe it, and allow it to soak into their lives and to transform them. And there are those who adopt and enforce the conventional opinions, customs, language, symbols, rituals and behavioral norms of the religion and assume all deviations from these conventions must be symptoms of defective faith, or even heresy. My genuine religious faith in Pluralism looks like heresy to Antiracist Fundamentalists.

And really, I see no less irony in the puritanical, inflexibility and intolerance toward doctrinal otherness of today’s multicultural monolith than I do in the hostile insularity most Christians make of Jesus’s teachings of transcendent love.