Cultural Evolution of the Firm

Weeks, J. and Galunic, Ch. . A Theory of the Cultural Evolution of the Firm: The Intra-Organizational Ecology of Memes . Organization Studies 24(8): 1309-1352 Copyright 2003 SAGE Publications London, Thousand Oaks, CA & New Delhi) . 0170-8406[200310]24:8;1309-1352;036074 . 2013

A theory of the cultural evolution of the firm is proposed. Evolutionary and cultural thinking is applied to the questions: What are firms and why do they exist? It is argued that firms are best thought of as cultures, as ‘social distributions of modes of thought and forms of externalization’. This culture encompasses cultural modes of thought (ideas, beliefs, assumption, values, interpretative schema, and know-how). Members of a group enact the memes they have acquired as part of the culture. Memes spread from mind to mind as they are enacted; the resulting cultural patterns are observed and interpreted by others. This refers to the meeting of content and process: as memes are enacted the ‘physical’ topology of the culture changes and as a consequence the context for the decisions of other changes. Variation in memes occurs through interpretation during communication and the re-interpretation in different contexts. The approach of taking the meme’s eye view allows a descriptive and non-normative theory of firms.


Firm theory: Why do we have firms? (and to what extent do they have us?). Firms have a cultural influence on people and that is why it is difficult to answer the question of why firms exist: we believe we need them because we were schooled in believing that. ‘They serve our purposes because they have a hand in defining those purposes and evaluating their achievement’ (p 1309). Assuming this is true then a functionalist approach, treating firms as if they are people’s tools, doesn’t help to understand why firms function as they do. It is not sufficient to start at a normative model and explain away the rest as noise as is the common practice with firm theorists; as a start they assume that firms should exist (for instance because of a supposed performance advantage over market forms of coordination) and that these theoretical advantages would pan out in practice. It is argued that a truly descriptive theory of the firm takes seriously the idea that firms are fundamentally cultural in nature and that culture evolves.

Existing theories of the firm

1) Transaction cost economics (Coase, Williamson): individuals will organize in a firm rather than contract in a market because firms are efficient contractual instruments; this organization economizes transaction costs. A contender is knowledge based firm theory (Conner and Prahalad, Kogut and Zander, Grant) positing that firms are better than markets at applying and integrating knowledge to business activity. These theories are complementary in the sense that they share the idea that business organizations exist because they offer some economic advantage to members. This theory makes a further attempt at enhancing purely economic theories of the firm. This theory reaches beyond the idea of a firm as a knowledge bearing entity to a culture bearing entity, where culture is a much wider concept of ideas than mere knowledge. In addition it is required to understand that some elements will enhance the organization’s performance and further the interests of its members and other will not. The theory must explain both. In addition the theory must explain how a firm functionally evolves if it is not towards an optimum in a best of possible worlds while aberrations are minimalized.

Defining Characteristics of the Firm

In transaction cost economics, the difference between a market and a firm is defined by authority (Coase). If B is hired by A to reduce the transaction cost of the market, then A controls the performance of B and hierarchy is introduced, whereas in a market A and B are autonomous: hierarchies and markets differ in how they exert control. The word ‘firm’ denotes the name under which the business of a commercial house is transacted, its symbol of identity (Oxford English Dictionary). It came to refer to a partnership for carrying on a business and then expanded to a broad definition of any sort of business organization. Hierarchy is common in business organizations, but it is not the defining attribute. The defining difference between market and firm is not only control but also identity; this is a key insight of the knowledge based view (Kogut and Zander 1992). People express this identity in their shared culture (Kogut and Zander 1996); the identity reflects participation in a shared culture. The knowledge based view claims that it is this shared culture that affords firms their lower transaction costs compared to the market. However, culture is left exogenous in the knowledge-based theory and in the transaction-based theory; culture is presupposed in both.


Bounded rationality: only if people are fully rational is the neo-classical assumption of rationality justified. In that case the organizational advantage over markets is limited and this assumption of transaction-based economics is invalid. If agents are unable to construct contracts with one another as autonomous agents is it valid. Similarly if no threat of opportunism exists and everybody is fully trustworthy (and known to be so) then organizations bring no additional advantage over the markets, market operations and firm operations imply the same transaction costs. Because this element is of a weak form (it suffices if some agents are unreliable), this is a realistic assumption. The third assumption is the functionalism: not only should transaction cost be economized, but given time and sufficient competitive forces (Williamson and Ouchi 1981: 363-364: 10 years). However, for the transaction cost theory to be descriptive, it needs an explanation of the identification and realization of the efficiency of the economies of the costs of transactions; how do economic agents know the origins, the effects of the cost and how do they know how to economize on them? This requires strong assumptions of neo-classical competition and human rationality. The knowledge-based firm theory is also functional and it is assumed that: 1) the interests of the individual and the enterprise are aligned and 2) individuals can and will always identify the relation between performance and business organization and market respectively when deciding whether to establish a firm or definitely be selected out in time. Firms are theorized to do better than markets is to share and transfer knowledge between members of the organization, individuals and groups, because of the shared identity. This shared identity is built through culture and this takes time; not only does it allow capturing of specific knowledge, also it limits the kind of future knowledge can be further captured and exploited.

An evolutionary model is more suitable: firms evolve as cultures and this need not be functional from the point of view of the organization as a whole. Cultural patterns do not necessarily arise among a social group because they benefit the members of the group equally: power may result in the benefiting of some members more than others, some elements of organizations even though carefully managed do not benefit every member equally and some elements seem not to benefit or disadvantage anyone. Culture seems to be an emergent phenomenon and even organizations that were created for specific purposes tend not to dissolve after having met them, but rather tend to adapt their goals for new purposes unforeseen by their founders.

Intra-organizational Perspective

Individuals learn more about organizations if they are more and longer involved with them, but they are likely to not learn all of it and seldom to accept all that is learned. This is called ‘population thinking’ (Ernst Mayer): every member of the organization has an interpretation resulting in a scatter of cultural elements that they carry and reproduce in a slightly different way. The scatter results in a center of gravity (or a contour) of the prototypical culture of the firm. The interpretation of the culture by each member is a variation to that prototype. None of them might be exactly the same but they have what Wittgenstein calls the ‘family resemblance’: ’They share enough of the beliefs and values and meanings and language to be recognized and to recognize themselves as part of the culture’ (p 1316) NB: this prototype resembles the organization of the autopoietic system that keeps it intact as a unity and that gives it its identity such as to allow it to be recognized by an observer. The entire scatter of cultural elements that builds the firms culture is the structure. Those elements that are dispensable are structure, those that are not are also part of the organization of the autopoietic system that is the firms culture. Complications: 1) how is the social distribution formed and how does it change over time? A theory is needed for the ecology of the cultural elements as well as how they change as they spread over the organization and how a flow of new cultural elements enter the firm and has an impact on existing culture 2) How do the careers of cultural elements develop over time. Memes refer to cultural modes of thought values, beliefs, assumptions, know-how &c. ‘Culture results from the expression of memes, their enactment in patterns of behavior and language and so forth’ (p 1317). Studying evolution of culture it is important to keep in mind that memes have a meanings in the context of other memes.

A firm theory based on knowledge-based firm theory must take into account not only knowledge but culture; it must be evolutionary so as to account for the firms’ changes over time, while a ‘use’ or a ‘purpose’ for some or all of the members of the population is not required for the change to take place.

Memes: The Unit of Cultural Selection

What this means is that the overall, intricate patterns of culture that we call firms are not the best understood as the result of the conscious and coherent designs of astonishing organizational leaders. Instead, for better or for worse, they emerge step-by-step out of the interactions of intendedly rational people making what sense they can of their various situations, pursuing their various aims, and often acting in ways that they have difficulty explaining, even to themselves’ (p 1318)

The key to evolution in the sense of an algorithm providing selection, variation and retention is that it postulates a population of replicators but it does not make assumptions about what those can be. Assuming that the environment stays the same, then every next generation will be slightly better adapted to that environment than the previous one. Competition is assumed for some scarce resource, be it food, air or human attention. Retention assumes the ability of a replicator to be copied accurately. ‘Firms and markets are cultural entities. They have evolved in the same way any part of culture evolves: though selection, variation and retention of memes. Memes are the replicators in cultural evolution. They are the modes of thought (ideas, assumptions, values, beliefs and know-how) that when they are enacted (as language and other forms of expression)create the macro-level patterns of culture. Memes are units of information stored in the brain that replicate from brain to brain as people observe and interpret their cultural expression. .. Memes are the genes of culture. Just as plants and animals and all biological organisms are the phenotypic expression of particular combinations of genes, so cultural patterns such as firms are the phenotypic expression of particular combinations of memes’ (p 1320)

Small Replicators

Genes are the replicators, not the organism. Organisms exist because they are a good way to replicate. Memes are the replicators, not people and not culture. But those memes that are part of firms replicate more than those who aren’t. ‘We have the firms that we do, in other words, not because they are necessarily good for society or good for their members (though often they are both), but fundamentally because they are good was for memes to replicate themselves’(p 1321). To study a firm in this sense is the equivalent of studying ecology: selection but not variation nor retention. Firms do not replicate themselves in toto; selection, however, is theorized as occurring to this object in its entirety. A unit of selection is required that is smaller than the firm as a whole.

Systemic Elements and Social Phenomena

First premise: memes are small and analytically divisible. Second premise: the environment where the selection of memes takes place principally includes other memes. The memes build on themselves and they do so according to the ‘bricoleur principle’ (Lévi-Strauss 1966: 17): building on making use of the materials at hand. Memes are recycled and recombined, informing and constraining the creation of new memes. Some are implicated more than others. NB: here the existence of culture is confused with the existence of memes. The latter are the tools for thought and culture is built of their enactment. And so memes are the experiments (anything that can be uttered) and culture is their expression in the physical world, even spoken, gestured & written (anything that is in fact uttered). ‘In firms, these fundamental memes are akin to what Schein ((1992) calls basic assumptions. They are deeply held assuumptions about the nature of reality and truth, about time aand space, and about the nature of human nature, human activity, and human relationships (Schein 1992: pp. 95-6). When these are widely shared in a culture, they tend to be taken for granted and therefore pass unnoticed. They structure the way firm members think of the mission and goals of the firm, its core competencies, and the way things are done in the firm. Often borrowed and reinterpreted from some part of the wider context in which the firm is located, they are central to the identity of the firm and the identity the firm affords its members. The concept of meme must be robust enough to include these taken-for-granted assumptions if it is to serve usefully as the unit of selection in a theory of the cultural evolution of the firm’ (p 1323). NB This does not explain clearly whence memes come. My premises is that the firm is a cultural pattern originating in the memes that stem from the commonly held beliefs in a society. Not that they merely structure goals and mission, but that they are the stuff of them. There is indeed a relation between the memes and the identity of the firm. There is no mention of the belief systems and more specifically belief in the idea of progress, ala capitalism &c.

Why Memes

Meme is the umbrella term for the category containing all cultural modes of thought. Memes are cultural modes of thought. The concept preserves the distinction between modes of thought and their forms of externalization: the memes in people’ s heads and the ways they talk and act and the artifacts they produce as a product of enacting those memes. ‘The firm is a product of memes in the way that the fruit fly is the product of genes’ (p 1324): a distinction is possible between particular elements of culture and the memes that correspond to them. ‘Memes, the unit of selection, are in the mind. Culture, on the other hand, is social. Culture reflects the enactment of memes. Culture is a social phenomenon that is produced and continuously reproduced through the words and actions of individuals as they selectively enact the memes in their mind. Culture may be embedded in objects or symbols, but it requires an interpreting mind to have meaning and to be enacted’ (p 1324)

With memes in Mind

Without human minds to enact it and interpret it, there is no culture: ‘Memes spread as they are replicated in the minds of people perceiving and interpreting the words and actions and artifacts (compare Hannerz 1992: 3-4; Sperber 1996: 25). They vary as they are enacted and reinterpreted’ (p 1324). A change in culture can be seen as a change in the social distribution of the memes among the members of the population carrying that culture. NB: the social distribution trick gets rid of the meme – culture difference. A change in memes produces different enactment in turn produces different culture resulting in different cultural products such as utterances and artifacts. From the existence of phenotypic traits, the existence of genes and their relation to that phenotype (that property) can with some considerable difficulty be inferred through a reverse engineering exercise. The analog statement is that from cultural features the existence of these particular memes that caused those features can be inferred. This statement is of a statistical nature: ‘He is implicitly saying: there is variation in eye color in the population; other things being equal, a fly with this gene is more likely to have red eyes than a fly without the gene. That is all we ever mean by a gene ‘for’ red eyes’ (p 1325, Dawkins 1982: 21). Concerning the substance of memes and the way it is enacted in culture: ‘Studies of psychological biases (Kahneman and Tversky 1973) can help us to understand ways in which the make-up of our brains themselves may shape the selection of memes’ (p 1326).

The Meme’s-Eye View

The essence is that not survival of the organism but survival of the genes best capable to reproduce themselves. These statements are usually congruent: whatever works for the organism works for the gene and the genes best suitable to reproduce are inside the fittest organism. The Maltusian element of Darwin’s theory is that evolution is about selection based on competition for a scarce resource; in the case of memes the scarce resource is human attention. Memes compete to be noticed, to be internalized and to be reproduced. Memes can gain competitive advantage by their recognized contribution to the firms performance; misunderstanding or mismanagement can lead to reproduction of the wrong memes by management. If firms would be subject to competition and the least successful would die out at each generation then the most successful would thrive in time: ‘We hold that a theory of the firm must be able to explain not why we should have firms, but why we do have the firms (good, bad, and ugly alike) that we have’ (p 1327). NB: This is too modest and I do not agree: before anything can be said about their characteristics, an explanation must be in place about the raison d’ for firms, why does something like a firm exist? But why this limitation of the scope of the explanation?

Mechanisms of Selection, Variation, and Retention

Selection. A meme is internalized when the cultural expression corresponding to it is observed and interpreted by a member of the firm. NB: Is not a form of memorization required such that the observation and enactment are independent in time and ready for enactment? A meme is selected when it is enacted. ‘At any point in time, the pattern of selection events acting on a given variation of memes across the firm defines the ecology of memes in the firm’ (p 1327) NB: Firstly it defines the culture in the firm as the expressions of actions, the enactments of the memes hosted by individuals; those enactments in turn harbor memes and those remain for other members to observe, to interpret and at to enact at some occasion. Selective pressures on memes are: function, fit and form. Function: members believe that some function is served when a particular meme is enacted. This is not straightforward because 1) functionality is wrongly defined because reality and the reaction to it is complex, especially given that people are boundedly rational. Events will conspire to ensure that ill-functioning memes are selected against: members notice that they do not lead to the aspired goal and stop reproducing them. If not they may be removed from their position or the part of the firm or the entire firm is closed. For myriad reasons (p 1328), members may not deviate from their belief in the functional underpinning for a particular meme and they keep reproducing it; therefore function is not a strong argument for the selection of memes. 2) Fit: the manner in which a meme fits into a population of other memes and the memes that fit with other dominant memes stand a better chance of survival: ‘Institutional theory emphasizes that organizations are open systems – strongly influenced by their environments – but that many of the most fateful forces are the result not of rational pressures for more effective performance but of social and cultural pressures to conform to conventional beliefs’ (Scott 1992: 118 in p 1329) NB: this is crucial: the beliefs deliver memes that deliver culture hen they are enacted. The feedback loop is belief > memes > culture > memes > culture and performance is a cultural by-product. How does the produced culture feed back into the memes? ‘Powell and DiMaggio (1991: 27-28) describe this environment as a system of ‘cultural elements, that is, taken-for-granted beliefs and widely promulgated rules that serve as templates for organizing’. In other words, as a system of memes’ (p 1329). NB: this is complex of just-so stories guiding everyday practice. ‘The memetic view shares a central assumption with institutional theory: choices and preferences cannot be properly understood outside the cultural and historical frameworks in which they are set (Powell and DiMaggio 1991: 10). Our perspective, our identity, is a cumulative construction of the memes we carry (see Cohen and Levinthal 1990; Le Doux 2002). We are a product of our memes’ (p 1329) NB: this is a long and generalized version of the memes originating in a belief in the idea of progress. ‘By focusing analysis on the social distributions of memes within the firm, rather than assuming the firm is a monolith that adapts uniformly to its competitive or institutional environment, the memetic view suggests that its isomorphism is always imperfect, and that there are always sources of variation that may evolve into important organizational traits’ (p 1330). NB: this is the equivalent of the monadic view: as perfect as possible given circumstances and time, but never quite perfect. Also the identity of the firm as a consequence of the autopoietic organization and the structure is develops and that adds additional traits to the identity but that can be selected away without losing its identity as a unity. 3) Memes can be selected for their form: the morphology of genetic expressions may influence reproductive success; the ease with which an idea can be imitated is correlated to its actual reproductive success (urban legend, disgustingness, sound bite, self-promotion in the sense of piggybacking on others so as to be reproduced more often and in the sense of creating more network externalities (Blackmore on altruism), catchyness, stickyness).


Novel combinations of memes and altogether new memes. NB if a memeplex is an autopietic system then it is closed to external information. It is a linguistic system. Signals are received and trigger the system to react to them. But no information is actually transferred; this implies that memes stay inside the memeplex and that other members carrying other memeplexes copy based on what they perceive is the effect of the meme in another member in their context. A distinction is made into mutation and migration of memes. The latter does not exist in in autopoietic systems. Hiring is limited because of the tendency to hire those who are culturally close to the firm as is; and the effect of firing severs the availability of their views. Different backgrounds of people in a firm are seen as a source of diversity of memes. NB: how does this idea match autopoiesis?

A difference is pointed out between potential variation and realized variation: the number of new memes that come available to the members of the firm versus the number of new memes that are actually realized. ‘If there is ‘information overload’ and ‘information anxiety’, then it is to a great extent because people cannot confidently enough manage the relationship between the entire cultural inventory and their reasonable personal share in it’ (Hannerz 1992: 32 in p 1332). In this way an increase in the potential memetic variety can lead to a decrease in the realized memetic variety. Whether a relation exists between the potential and the realized in evolving systems is unclear. ‘But an evolutionary perspective, and an understanding of the firm as an ecology of memes, should make us a little more humble about predicting unidirectional outcomes between such things as diversity and performance’ (p 1333). Mutation is a source of variation via misunderstandings. These are in practical terms the rule rather than the exception, especially if conveyed not via written or even spoken word. The final source of variation is recombination: move around the group and then actual recombination. NB: this is the preferred version in an autopoietic system.


Key elements are 1) longevity, 2) fidelity, and 3) fecundity. 1) Longevity is about the firm reproducing itself through the actions of individuals as they conduct recurring social practices and thereby incorporate and reproduce constituent rules and ideas, memes, of the firm. ‘In other words, firm activity is not a fixed object, but a constant pattern of routine activity that reproduces the memes that express these routines’ (p 1335). NB: routine activity in this phrase resembles the organization of an autopoietic system 2) Fidelity means how accurately memes are copied. This is an advantage over markets. ‘The defining elements of the firm (its characteristic patterns of control and identity) provide for meme retention. Control in firms means that employees accept to a relatively greater degree than in markets that they may be told how to behave and even how to think. They accept, in other words, reproducing certain memes and not others’ (p 1335). NB: this is a key notion: based on this definition of control in firms, this is the effect that firms have as the context (ambience) for their employees: they get to copy some desired memes and not others. I have a difficulty with the word ACCEPT in this context: how does it relate to the concept of free will and the presumed lack of it? ‘Those memes that become part of the firm’s identity become less susceptible to change (Whetten and Godfrey 1998). Being consistent with dominant memes in the firm becomes a selection factor for other memes, which further reinforces fidelity’ (p 1336). NB: Copy-the-product versus copy-the-instruction. 3) Fecundity refers to the extent to which a meme is diffused in the firm. This depends on the mind that the meme currently occupies: the more senior the member, the higher the chance that the meme gets replicated. ‘The cultural apparatus includes all those specializations within the division of labor which somehow aim at affecting minds, temporarily or in a enduring fashion; the people and institutions whose main purpose it is to meddle with our consciousness’ (Hannerz 1992: 83). This was meant to apply to societies (media &c.), but it can be used for firms just the same, especially because it is assumed to part of the standard outfit of firms that some groups of people meddle with the minds of other groups.

Why Do Firms Exist?

Why has the cultural evolution process led to a situation where the memes bundle together as firms?’ (p 1337). The scope of the answer is in the bundling of the memes (into patterns of control and identity) such that they have a competitive advantage over others; why do memes that are a part of firms replicate more often than memes that are not a part of a firm? NB: Weeks and Galunic are mistakenly assuming that memes in firms benefit their host by offering them an advantage (p 1338). ‘A cultural and evolutionary theory also forces us to recognize that the reasons firms came into existence are not necessarily the reasons this form persists now’(p 1338). Two questions arise: 1) what are the historical origins of the evolution of the firm and 2) why does the concept of the firm persist until today? Ad 1 origins) the idea is that large (US) firms exist around 50 years. The concept started as a family-run firms and grew from that form to a larger corporate form. As the scale of the business grew it was not longer possible to oversee it for one man and so management emerged, including the functional areas of production, procurement &c. ‘From a meme’s-eye view, we would say that these memes produced cultural effects with a tremendous functional selection advantage, but they did so only when bundled with each other. This bundling was made possible by the enacted identity and control memes of the firm. Thus, together, both sets of memes flourished’ (p 1339). ‘In evolutionary terms, this pattern is to be expected. Through bundling, replicators can combine in ways that produce more complex expressions that are better to compete for resources (such as human attention in the case of memes), but this bundling requires some apparatus to be possible. In our case, this apparatus consists of the memes that enact the firm’ (p 1340). NB: Because of their complexity they are better suited to compete because they better manage to retain bundles of memes for business functions such as production, procurement and distribution. Firms enhanced the faithful reproduction and enactment of those memes; they have reduced variation.


Once the bundle of memes we call the firm had emerged, the logic of its evolution changed somewhat and the possibility of group selection emerged’ (p 1340). NB: I don’t believe that the concept of the firm has changed since it was initially conceived: it must be mirrored. Also as an autopoietic system it has to have existed as a unity and an organization, a unity from the outset in whatever slim shape. It cannot ‘emerge’ from nothingness and evolve into something.’There is always a balance in any evolving system between the longevity offered by retention at the level of the individual meme and for adaptation at the level of of the bundle of memes. The firm emerged because of the reproductive advantages it gave memes, but it persisted because it was also able to provide more effective variation and selection processes’ (p 1340). NB: this is about the diffusion of administrative and managerial processes.


Firms offer memes advantages of retention as a result of: 1) control: peole can be told what to do and what to think 2) the identity that employees develop towards their firms, which brings them to hold certain memes close and protect them against different ideas. ‘Control and identity come together in firms by virtue of the legitimacy granted generally by society and specifically by employees to managers of firms to impose and manipulate corporate culture and thus the assumptions, beliefs, values, and roles internalized by employees and enacted by them not only in the organization (when management may be looking to ensure displays of compliance) but outside as well’ (p 1341). NB: I find this still not entirely satisfactory, because I am convinced that the memes carried by management may be somewhat more specialized than those of the people outside the firm, but the general ideas are widely known and carried by members of society. A firm could not exist in a society where some of the memes that compose a firm do not exist or are not believed to be true. ‘Without very much exaggeration we might say that firms are systems of contractual docility. They are structures that ensure, for the most part, that members find it in their self-interest to be tractable, manageable and, above all, teachable’ (p 1341). The economy for an incumbent meme to be added to the memeplex is described as follows: ‘When you can give ideas away and retain them at the same time, you can afford to be generous. In contrast, it is less easy to maintain allegiance to any number of contradictory ideas, and especially to act in line with all of them. Thus, if somebody accepts your ideas and therefore has to discard or reject competing ideas, in belief or in action, he may really be more generous than you are as a donor’ (Hannerz 1992: 104 in p 1341). NB: members protect memes because they are a product of them. Firms through their efforts of dedicated management to replicate meme high-fidelity and their firm-specific language, facilitate the retention of memes in the minds of their members.

Apart from control and authority, firms provide identity for members. At the core of institutional thinking two elements are held: 1) human actors are susceptible to merging their identity with that of the firms and 2) to be an institution presupposes some stable core memes as attractors of social union. Ad 1 identity) people are inclined to collective enterprise for a need to cooperate (Axelrod 1997) and from a natural tendency to seek and adopt moral order (Durkheim 1984; Weber 1978): ‘This is the sense in which the firms have us as much as we have them: they socialize us, fill our heads with their memes, which shape our sense of identity and which we carry, reproduce, and defend outside the organization as well as inside’ (p 1342). NB: this is where process and content meet: members reproduce the memes provided by the firm and the enacted memes produce the culture which is the environment for the members to base their beliefs on about ‘how things are done around here’. The culture is now also the basis for the development of memes; the content has become process. ‘.. the presence of managerially assigned monetary incentives and career progression that motivate the display of adherence to corporate memes; and, not least, the power of leaders to sanction and select out actors who do not abide by corporate values’ (p 1342).

Selection and Variation

Firms offer two sorts of selection and variation advantages to memes: 1) they offer a context that places memes that are potentially beneficial to the firm in closer proximity to one another than is typical in markets (complementary ideas, groups socially evolving norms) and 2) the presence of professional management who motivated and responsible for the creating and enforcement of memes considered beneficial. ‘.. firms have an advantage over markets as superior explorers of design space and thus are beter able to create variation through novel recombinations of memes’ (p 1344).


The word Maximen is a contraction of the words ‘maxima sententia’. It represents a game where statements about human behavior are delivered. There are three rules for the game: the maximen must be compact, apply to human behavior in general and contain a ‘pointe’ that guarantees succes as a game. La Rochefoucauld had his first version ciculate in 1663, first published in 1664. More publications with his amendments followed; the last publication bore his strongest signature and was published in 1678.

This is a selection of some Maximen of La Rochefoucauld (1613 – 1680). They are an attempt at the identification of universal patterns in human behavior. The principle that such a thing as universal human behavior exists perhaps points at a pattern in human behavior as a result of other, for instance biological motivators, or general held beliefs.

I put some annotations at each, the reasons why these were selected and the ‘Ch’ refers to the chapter of the book in progress I thought it connects to.

106 About the development of knowledge.

Ch Bib de bab?

Om iets goed te kennen moeten we de details kennen, maar omdat er bijna oneindig veel van zijn, blijft onze kennis altijd oppervlakkig en gebrekkig.

153 About in-born skills and how they develop. Analogy to the relation genotype and phenotype. Analogy to skills coming to bear in an environment that ‘folds around you’.

Ch Patterns in space and time?

De natuur schenkt ons talenten, het lot zet ze aan het werk.

161 Something to do with world view, predicting, planning and acting.

Ch Fair Enough

Onze daden moeten in verhouding staan tot onze voornemens als we een optimaal resultaat willen bereiken.

165 About the utilitarian view that to amass wealth is in itself considered ‘good’. Here specific for the populace.

Ch belief in progress

Met onze verdienste verwerven we de waardering van achtenswaardige mensen, met onze voorspoed die van het volk.

230 About the inclination of people to copy other people’s behavior deeply rooted in human nature.

Ch mirror mirror

Niets is zo aanstekelijk als een voorbeeld. Onze grote weldaden brengen andere weldaden, onze grote misdaden andere misdaden voort. We bootsen weldaden na uit rivaliteit, en misdaden door onze boosaardige natuur die de gevangene was van schaamte, maar door het voorbeeld in vrijheid wordt gesteld.

249 About presentation.

Intonatie, oogopslag en voorkomen van de spreker zijn minstens zo welsprekend als de keus van zijn woorden.

256 About the inclination of people to copy other people’s behavior deeply rooted in human nature. See 230

Ch mirror mirror

Onder alle omstandigheden meten we ons uiterlijk het uiterlijk voorkomen aan van degene voor wie we willen doorgaan. Onze wereld is een wereld van toneelspelers.

270 About the role of reputation especially when it concerns moral decisions.

Ch All d

Behaalde eer staat borg voor eer die nog behaald moet worden.

302 About the human tendency to act on what things appear to be; to act on what things are is seen as risky and wise only if not much is at stake. About rationality?

Ch belief systems oid

We nemen alleen het risico ons niet door de schijn te laten bedriegen, als er weinig op het spel staat.

316 About the mechanism of power: if a difference in power exists then incentives exist that motivate the weaker person to follow that incentive, namely how the stronger persoon expects him to behave and as a consequence to behave differently than how he would have otherwise behaved.

Ch The trouble with harry, de veranderende macht van bedrijven

Wie zwak is kan niet oprecht zijn.

345 About the circumstances revealing our identity to others and to us. About the functions forcing us to show our identities in certain circumstances.

Ch darwinian identity: wagensberg quotes

Het zijn de omstandigheden die onthullen wie we zijn, niet alleen aan anderen, maar vooral aan onszelf.

375 About mediocre minds judging negatively on anything out of their reach. Useful?

Middelmatige geesten veroordelen gewoonlijk alles wat buiten hun bereik valt.

447 About manners (etiquette) as a model for behavior being held in high regard. Useful?

Van alle wetten is fatsoen de minst belangrijke, maar de meest gerespecteerde.

Uit de Weggelaten Maximen

14 About the moral rule that property is protected by the group and how it is rooted in the fear that our property is taken from us.

Ch cake eaters

Gevoel voor rechtvaardigheid is niet anders dan de angst dat ons bezit ons wordt afgenomen. Daarom hebben we diep respect voor de belangen van onze naasten, en vermijden we angstvallig hen schade te berokkenen. Deze angst houdt de mens binnen de grenzen van het bezit dat hem door geboorte of of een speling van het lot is toegevallen; zonder deze angst zou hij voortdurend het bezit van anderen najagen.

39 About the existence of order in an otherwise chaotic world that orients every thing to some orderly behavior and to follow its fate.

Ch order kauffman

Hoe onzeker en chaotisch de wereld zich ook aan ons voordoet, er is toch een zekere geheime samenhang in te ontdekken, een eeuwige orde die is vastgesteld door de Voorzienigheid, die maakt dat elk ding in de pas loopt en zijn eigen bestemming volgt.

45 About the need for a reputation of being retaliatory in the iterated games.

Ch all d

We kunnen alleen dan voortdurend het goed doen, als we anderen ervan kunnen overtuigen dat zij ons nooit ongestraft kwaad kunnen doen.

52 About early sign of the decline of nations (organisations). ?

Weelde en oververfijning zijn de zekere voortekens van staten in verval, want enkelingen die zich alleen om hun eigen belang bekommeren, keren zich af van het algemeen belang.

60 About the need for leadership?

Het verstandigste wat onverstandige mensen kunnen doen is zich aan de juiste leiding van anderen te onderwerpen.

Mafia Culture

Blok, A. . The Mafia of a Sicilian Village, 1860-1960 – A study of violent peasant entrepreneurs . . 1974 . Waveland Press, Inc. . Prospect Heights Illinois . 1988 . ISBN 0-88133-325-5

The idea is that memes are the ideas that replicate: they are the basis for selective pressures. And so once a meme is interesting enough it gets replicated by its host. In this way it is successful and fit. It can’t be said to be useful for the person replicating it or for society in general or for some group in particular. It just happens to be accepted or believed, communicated and replicated and it survives. However the case may be: the memes we encounter today are the products of many years of ‘experience’ and in that sense they already have been selected by the evolutionary forces. Their ancestors have been around in some shape or form, initially basic but ever more sophisticated and competing for human attention, they have been around ever since human beings communicate. In theory those would be the ones providing some evolutionay advantage to their hosts, but there is no need for that. The prevailing memes can be about anything: if they are damaging to their host, they should not be too quick about it. Some examples were given of memes concerning the economic lives of people at this point. They can all be said to be useful for the host up to some point and so to identify their workings, an inventory was made of the memes that must be in play in a traditional sicilian village in the period 1860-1960.

A pivotal characteristic of mafia is the private use of unlicenced violence as a means of control in the public sphere. Many people are involved in it or with it and it is still widespread, but it is not a centralized or single organisation. However the case may be: mafiosi exist and the sum of their actions associated with the use of violence is known as the mafia: mafia exists but The Mafia doesn’t. Mafioso or ‘ntisu (he who is listened to).

The reason why Sicily is ungovernable is that the unhabitants have long ago learned to distrust and neutralize all written laws (alien laws in particular) and to govern themselves in their own rough homemade fashion, as if official institutions did not exist. This arrangement is highly unsatisfactory (the inhabitants themselves endlessly lament their fate) because it cures no ills, in fact makes them worse, promotes injustice and tyranny, leaves crimes unpunished, does not make use of Sicilians’ best qualities, and has kept the country stagnant and backwards in almost every way. It consists of a technique, or art, which is second nature to all Sicilians, both the decent hard-working, honorable Sicilians, and the criminal minority, which includes the Mafia, that of building up one’s personal power, and of acquiring enough power to intimidate or frighten one’s competitors, rivals, or enemies, in order to defend one’s honor and welfare at all times [Barzini 1972: 75-6 in Blok 1988 foreword p xiv].

M1: Distrust the law and any alien forces. Govern thyself.

M2: Defend your honor and welfare. Expand your power to intimidate your competitors and rivals.

The existence of the mafia hinges on a set of economic and political arrangements and so to discover the drivers of its mechanisms is about the locating of the connections between those two elements and the prevalence of private violence.

Fundamental framework of social life: landless / landpoor laborers, rentiers (owners of land) and managers (running the estates and oversee strongarm men hired to protect the property). The managers maintained the rentiers’ incomes from their property and their local power. In return they received liberty to exploit the local workers for their own ends. The landlords used their own private forces to ward off outside interference from rivals and the state and to protect their managers. The produce is to a large extent exported and some level of large-scale organisation is in place and so to label the sicilian society as backwards doesn’t explain the state of afffairs. Blok calls this system rent-capitalism. An important piece of the puzzle is that the laborer spends a lot of time traveling between his job(s) and between his own scattered plots of land (itinerant lifestyle). As a result of this and the insecurity caused by a lack of state control, protection could be offered to the laborer in exchange for a tribute, added to the burdens of direct exploitation (low wages and high leases and taxes). But the population pressure was high enough to keep the wages low and underemployment prevalent, the communication between villages was limited and so the laborers were not in a position to organize themselves, emigration was difficult and protection by the state was limited.

M3: (peasant). Me and my family must survive. Get work at any price wherever and whenever.

The origins of the emergence of the mafia lies in the liberalisation of the lands as a consequence of the dispossessions of the church, breaking up of common lands, abolition of feudal landownings and so on. This lead to the acquiring of large estates and stretches of land by a few bourgeois joining old aristocrat families, preventing farmers joining in and state intervention regarding genuine land reform. ‘The mafiosi were creatures of the landlords; they began as armed retainers, and ended up as exploiters with considerable autonomy‘ [Blok 1988 p. xviii]. ‘While on one hand, mafiosi heightened class tensions though their control over land, they checked open rebellions and sustained revolts in several ways: by force; by keeping a hold on outside influence; by opening avenues for upwardly mobile peasants; and by turning outlaws and bandits into allies‘ [Blok 1988 p. xviii].

M4: (peasant). The security and welfare (and honor) of a mafioso is safeguearded. Get a job as a mafioso.

M5 (peasant) A mafioso is selected because of his outstanding cruelty. Show exceptional cruelty.

The mafiosi are protected by the landlords mightier then them; they in turn have fabricated some agreement of non-intervention with the regional authorities. This system rests on patronage without complete control: in case the national state collapsed then the non-intervention agreement is rendered useless and space opens for other power structures. If the protectors are replaced by the government than the autonomy of the mafiosi decreases and the effect of that for the populace depends on the concrete relative characteristics of the mafia and the state. The amount of force depends on the amount of autonomy that the parties have managed to ssecure for themselves.

The system producing mafia is both cruel and curious. Like governments, the beneficiaries of the system, directly or indirectly, tax the producers of the wealth – the agricultural workers. Like many governments, the system permits each of the operators to scoop some of the proceeds from the flow towards the top. It depends on government to stand far enough away not to interfere with the flow of proceeds, but close enough to assure that neither rivals nor the people at the bottom will block the flow. Unlike most governments, however, the system has no accountability, no visibility, no means of representation for those under its control. So the mafia system is more curious and more cruel than the government itself.’ ‘The murders, thefts and mutilations its operators use to maintain their control- to ‘make themselves respected’-are only the most lurid manifestations of its evil’ [Blok 1988 p xix-xx].

M6 (mafia): the more invisible the less accountable. Remain as little visible and representing as possible.

In that regard, one might imagine a continuum running from anarchy to banditry to mafia to routine government. The defining feature of that continuum is the extent to which control over the use of force is concentrated in a single organization. That implicit continuum connects Blok’s analysis to phenomena far more general than mafia or Sicilian villages. What he calls state-formation, other people have often tried to deal with as ‘political development‘ [Blok 1988 p. xx-xxi].

State-formation is not immanent, unidirectional or a displacement of the traditional by the modern nor universal (namely not historically specific) but it is international (namely occurring in a network of neighbouring or otherwie dependent states). The processes that Blok identified in Sicily are fairly standard State-formation processes: consolidation of the controol of over the use of force, elimination of rivals, formation of coalitions, extension of protection, routinized extraction of resources. Had one mafia network managed to extend its control over Sicily, then it would have been closer to a public rather than a private authority, a State rather than a movement.

Poised between landowning elite and peasants, between city and countryside, and between central government and the village, they sought to control and monopolize the links between these various groups and segments of society‘ [Blok 1988 p. xxviii].

M7 (mafia): There is a profit to be made by exploiting violence in the vacuum between the peasants and the landowners. ??

Land is the basis for social and political life in Genuardo: the majority of the population did not own or have power over suffficient land to live on. The only way to survive is to come to terms to those who do own it or have access to it. This was increased because in the new structure of landownership, the feudo (classical estate) was replaced with the latifondo: the mechanism of the common grounds were now no longer in place and all land was on lease. These lands were part of the rivalry of the existing landownners and the new incumbants. This further impoverished the peasants, because they were now forced to pay a lease for the formerly free of charge commons. The latifondo were large, but their lands were leased out in smaller strips of land to peasant on short term leases. The estate was itself leased out to a gabelloto (leaseholder) who paid a fixed fee per annum or a amministratori (steward) who represents the owner and has an annual income. They are referred to as peasant entrepreneurs because they were of peasant stock and manipulating people and resources for profit.

Who are the entities engaged in this game and what are their tools for thought?

General (a.p. Barzini quote) held belief:

The reason why Sicily is ungovernable is that the unhabitants have long ago learned to distrust and neutralize all written laws (alien laws in particular) and to goven themselves in their own rough homemade fashion, as if official institutions did not exist… It consists of a technique, or art, which is second nature to all Sicilians, both the decent hard-working, honorable Sicilians, and the criminal minority, which includes the Mafia, that of building up one’s personal power, and of acquiring enough power to intimidate or frighten one’s competitors, rivals, or enemies, in order to defend one’s honor and welfare at all times[Barzini 1972: 75-6 in Blok 1988 foreword p xiv]

This orientation of peasants having a relatively high degree of independent control over their land is completely at variance with the attitudes of the dependent peasantry discussed in this book. For them, manual work was and still is looked dow upon, and those engaged in it – the contadini or vidani – are socially degraded‘ [Blok 1988 p48-9].

M8: manual labor is degraded for contadini or vidani. Advancing in the world (civiltà) means absence of manual work. To get a job that is free from manual work is better than a job involving manual work.

To bridge seasonal shortfalls, the peasants received loans from the gabellotti: they left the feudal system to enter a system of indebtedness.

The sharecropper (bringing own equipment ot the estate) was permanently indebted to the gebellotti because of these fees and tributes: 1) ¾ of the crops, 2) verbal contract 3) net / gross measurements when the gebelloto calculated payables and receivables 4) gifts to the gebelloto as tributes for protection to share out to whomever it may concern 5) high interest rates on loans 6) risks on production were with the sharecropper.

1) Peasants and shepherds as seasonal workers during summer and fall. They travel between estates and their own holdings. They need money to sustain their families and they can emigrate with considerable difficulty only. Some of them are retained by the managers as a mafioso or by other mafiosi as a collegue; thus a way up is offered to peasants skilled in violence and in so doing keeping restive peasants in submission. They have a tendency to dislike the land and the work on the land. Also they are looked down upon and seen as degraded: they are seen to have a lack of civiltà (as uncivilized). They are inclined to patriotism, xenophobia and rejection of any central rule.

M9 (peasant): To become a mafiosi means to have honor, no manual labor, more wellfare. Become a mafioso.

2) Land owners: bourgeois and aristocrats as employers and lessors. They live elsewhere, not on the estate. They want an income and no trouble. They retain a manager to manege the estate for them. They broker some agreement between the mafia and the regional governments. Aristocracy and bourgeois had no interest in farming and a didain for manual work. They were interested, apart from the landed status, in power and presige: noble titles via marriage and purchase and local government.

M10 (landowner): A life away from the state in a city is further removed from the business, concrete work, it has more civiltà and so that is to be preferred over a life on the estate. Life in the city, have a manager manage the estate.

3) Managers of the estates as retainers of strong-arm people. They gain an income from the management of the estate as well as from the coercion of low-level workers to work for them at some wage.

M11 (managers, lessees) get a lease of a part of the land on an estate: make a profit while the peasants will do the physical work. Make profit. Squeeze out the sharecroppers for more profit.

4) Mafia consists of peasants retained to enforce the will of the managers on the laborers regarding the interests of the estate and keep others out of the community as retained for strong-arm work. It is born from the tension between the central government and the land owners and the latter and the peasants. Mafia helped manage these related tensions. They move up in the world from low-wage worker (at the wrong end of the stick) to someone with a higher status and a somewhat higher income and more security (the right end of the stick). In exchange for their services protecting the intrests of the state, they are at liberty to raise tributes from the laborers. They are protected by the land owners from outside influences because of their agreements with regional authorities. They developed as entrepreneurs monopolizing the information channels with the outside world so as to keep the population isolated and uninformed. In case of a conflict the enforcement by campieri (private police) is in favour of the party wielding power and influence and incentivizing the executor and so the mafia follows the vested interests [p61]. They earn respect by their application of violent force that inspires awe and their capability to gain access to resources mainly land to their followers; there is competitive pressure on these powerful (and in an awe inspiring way respectful) jobs. Mafia at a higher level of society lends support ot government that is interested to abstain from too much interference in local communities’ businesses. ‘.. the Mafia demanded cmplete subordination, absolute obedience and ‘rispetto’ (respect). This last was even required in exterior forms and was understood particularly as a concretee recognition of the prerogative of ‘immunity’ belonging to the mafioso, not only in his person, but also in everything he had to do with or that he was pleased to take under his protection. In fine, evildoers had to leave the mafioso severely alone, and all the persons or things to which , explicitly or impicitly, he had given a guarantee of security. That is the meaning of the word ‘rispetto’ in this connection‘ [Mori 1933: 69-70 in Blok 1988 p. 146-7]. Damage to the ‘rispetto’ was seen by the mafia as an act of insubordination, an insult, not of material damage.

The means used by mafiosi is violent force. The violence and homicide in mafia circles however wasn’t a sign of social disorder. ‘The use of violence was encouraged and justified, though people were never aimlessly harmed or killed: violence was prescribed in those situations where people sought to get their claims to honor and power ultimately recognized‘ [Blok 1988 p 174].

M12 (mafiosi) When coercing people to do what they want, they make use of their ‘rispetto’. Act rigourously and violently at any inkling of a damage to the rispetto.

5) Regional and national government kept in the loop by the land owners. Some representatives receive a retainer to stay away from the area.

M13 (government representatives) the mafia enforces the law in some locality too insignificant for us. If we allow them that then they do our work for us. They may also help us to collect votes for our political careers. Get aligned witht hem.

6) The group of the bandits includes people that are not a part of the sysem that encompasses the mafia. They are social and so they are tied to other people. Bandits had to rely on protection from above to survive at all. The protection can be from kinsmen up to politicians and if they were not protected then they were hunted down by landlord’s retainers, the police or the peasants. And the more successful as a bandit, the better his protection is. They are important in this context if they assume a retainership for a landlord. That suppresses the peasants resistance in two ways: the bandit opposes it directly and it shows an avenue upward to power and respectability.

M14 (bandits) If you are not protected then will not get old. Get protected: the higher up the more protection.

The peasant movement arose because of: 1) socialist influence in intellectual circles in cities, 2) the draft brought people back to their village with new experiences and perspectives, 3) suffrage for those who cold read and write increased as more people had those skills 4) high emigration rates reduced the chances of revolution and helped traditional resignation.

The approach of the mafia: once a cosco (mafia clique) gets a foothold on an estate as a campieri, a leaseholder or supervisor of herds, they start making attempts to increase their wealth with additional activities: apart from revenues and levies they tried to rustle cattle and sheep.

M15 (mafioso) Any foothold is a start of a larger entrepreneurship. Get a foothold somewhere. Then extend the business.

The mafiosi can then ‘protect’ the cattle from being stolen for a payment. This protection is forced on people through force and violence. At some point the mafiosi felt so strong that they imposed a tribute, not only to peasants but also to landowners.

Once they are in as a campieri, they keep out the petty theft and the cattle rustling but too they are a burden to the manager and to the owner of the estate. Over time, the balance of power between the landowners and the mafiosi tipped to the latter.

Friendship in Italy, as in other mediterranean societies is intrumental rather than emotional. Each member of a dyad (combination of two things) is a sponsor for the other and acts as a potenital connecting link to others outside of the dyad. When they exchange favors they call each other ‘friend’ and they rely on the connotations of intimacy, trust and affection to cover the practical usefulness and sometimes exploitative nature of their interactions. However, if the instrumental element takes the upper hand then the relation is in danger of disruption.The term ‘friendship’ can refer to a relation of patronage in a client supplier relationship and this way can cross class lines.

M16 (all) friendship is instrumental. Get friendly, be useful. Use.

The personal armies in feudal times were different from the mafiosi after that. Similar is the reputation of toughness and very personal connections. The main difference is the social context in which the mafiosi operated versus the institutional context of the feudal henchmen.

Their violence wasn’t formal and therefore illegal from the perspective of the formal authorities; they accepted it for practical reasons. The state failed to monopolize the use of violence.

The mafiosi operated as middle men: they assumed positions of management of the estates and in this way controlled the efforts of the peasants, dependent on the land for the livelihood. They bought estates if they came up for sale, sold the land to peasants at a profit, coerced tributes from them after that and forced them to vote for their candidates in elections, thus brokering political influence. The politicians themselves were often owners of the estates that were managed by the mafiosi striving for a regional or national political position; and in this position they could protect the mafiosi from the law. This is a patron-broker-client network. Now they controlled the environment of the village because they had a control of the people in authority. They were poised between the peasants (were they came from, the so called little tradition) and the State (the big tradition). The relations within and in between the cosci were based on kinship, and in its absence, other similar relations developed.

M17 (mafiosi) work the mafia at all sides to expand the business. Have the peasants pay tributes, have the landowners pay tributes, have the politicians pay for votes.

Within the system of the mafia the younger mafiosi strived to achieve a better position in the hierarchy at the expense of higher ranking and older members. The killing of rival was an important ingredient for that, because of the career opportunities as well as the establishment and reinforcement of the reputation of ‘rispetto’.

M18 (mafiosi) gain ‘rispetto’ by eliminating rivals and have access to more work in the process. Eliminate rivals.

At a village level a small number of families monopolized control over the means of violence, the means of production, and the means of orientation, namely religion, knowledge and ideology.

M19 (mafiosi) Have more control to leave less room for deviations. Control all aspects of village life: the means of religion, violence and production.


Important elements of the rise of the mafia are: the gradual and violent rise of a rural middle stratum, the growing proletarianisation of the peasantry, the obsolescence of certain sectors of the landowning aristocracy.

Omertà: recourse to the legal authorities with regards to private matters is seen as a sign of weakness. It is a strong version of the sentiment that personal insult should be settled by duel to recover lost honor. Maffii psychology indicates many offenses in this category and that should be avenged by personal action or that of relatives or friends.

M20 (mafiosi) guard omertà. Deze is al eerder geweest.

The reign ended or lost momentum when empoyment rose via infrastructure projects, the number of laborers decreased because of emigration overseas and migration to the industrial north of Italy, decrease in competition for local resources (land is less important as a source of power, because people are less attached to land as a source of income) requiring cotrol by violence, and so the bargaining power of the peasants strengthened. Also within the mafia the power shifted away from the local strongmen to influence in the political sphere. As a result violence pays less.

The mafia in Sicily is a ‘mental condition’ pervading everything and all sorts of people on every level. The mafia ended up in the blood, in the most hidden structures of society. Above all, it is to be found in the atavistic distrust of the law and, for that reason, in the disregard of the law, which among Sicilians assumesthe characteristics of an epidemic voluptuousness. It is a mentality harboring in proprietors, peasants, magistrates, local authorities, the police, everywehere. It is impossible to identify, to dissect, to separate the collusion with the mafia. Because, as I have said, it enters in all the houses, though the door as well as through the window. Hence, the omertà, which is fortunately suffering its first flaws, the first cracks…. Do you know that the apparatus of the public forces to maintain law and order in Sicily is the most complete and the most extensive in Italy? But for the mafia it is of no use. As I have said before, it is a mental condition that bewitches, enchants, contaminates – you may choose the appropriate term for yourself – it instills everywhere also in those strongholds, like the Magistracy, that should be unassailable and vaccinated against the mafia‘ [Senator Donato Pafundi President of the Anti-Mafia Commission 1966 in Blok 1988 p. 227-8]. One of the major conclusions of the report of the commission issued in 1972 was that: ‘mafia by its very nature defies any remedy‘. All public bodies are rendered ineffective because all of them to some degree are intertwined with the mafia and their protectors.

Corruption and mafia are inherent elements of societies in a relatively early stage of formation of a nation-state.

What changes should take place that enable people to encourage a positive approach in all public servants or to carry though sharp measures against deviations.’ Attitudes towards the government and involvement in tasks in society on the part of the people who form it will only change with the changes in the society at large. .. It (to see corruption as something which is morally bad DPB) suggests that there are evildoers who can be punished.

We must expect, however, that people who act in particularistic and corrupt ways in not making clear a distinction between public and private affairs have few other options. They are part of societies in which the distribution of power is far more uneven than in certain nation-State societies where people can, quite apart from personal merits, afford to be ‘honest [Blok 1988 p. 229].

Involution means the overdriving of an established form in such a way that it becomes rigid through an overelaboration of detail [Geertz 1963:82 in Blok 1988 p. 83]

alle Begriffe, in denen sich ein ganzer Prozeß semiotisch zusammenfaßt, entziehn sich der Definition; definieerbar ist nur das, was keine Geschichte hat‘ [Friedrich Nietzsche. Zut Genealogie der Moral – Werke, Vol. II. Ed. Karl Schlechta. München: Carl Hanser Verlag, 1966 p. 820]

DBC Pierre – Lights Out in Wonderland

This is a selection of some quotes of said author in the above novel. I found this to be useful for the development of my theory on the firm. Importantly in the novel some aspects are pointed out concerning the new relation between individual people and firms. Note that these are quotes from a novel: these can be useful in general and in this case (firm theory) in specific, because some novels have the capacity to shed light on new stuff.

Yes it’s over: profit won the game, but like an infection, killed its host. We were the host. Quality died out because we relinquished the right to filter our own choices; profit became the filter of all choice. Truth died out because we no longer filter true experience; media profit became the filter. The infection found every human receptor, bound to every protein of existence, sucking them dry to feed corporate tumours immunised against us by government. Now the host is a carcass, the market a bacterial enzyme. So adieu!’ [DBC Pierre Lights out in Wonderland fn p. 5]

Ah Customer Service. It falls to Dalí girl to work the gulf between a photograph of a glamour model in a telephone headset and a collections department not based at this address. She squirms because despite efforts to erase her common sense, culture has left a nodule of reason intact. That fragment of tumour makes her uncomfortable enforcing outrageous terms. Her employer should have picked up on that’ [DBC Pierre Lights Out in Wonderland fn p. 8]

David West is an origami person.* Spread, creased, and folded by culture into a clever likeness of a man, a napkin adornment without ideas beyond his own folds, unfolding others to crease then back in his own image’ [DBC Pierre Lights Out In Wonderland p. 15]

Free-market economics is an antiquated, smutty and careless box of tricks whose whimsical main flaw is clear even to a child. Still look how many adults fall breathless with lust to its promise – even though they must abandon empathy and moral judgment to embrace it. Their dirty secret puts all their intelligence to work throwing dust in the air around one glaring truth: that without trickery or eroding value, without extortion, manipulation, deceit or outright theft – profit will simply not perpetually grow’ [DBC Pierre Lights Out in Wonderland fn p. 20].

Remember this: there are no receptors left for cleverness in the public domain. You need never be more than slightly clever or slightly nice. Anything more will arouse suspicion and rage, and confound the software that runs the country. This is because society’s mechanisms are calibrated for stupidity and indolence – and not to be that way is now, by definition, anti-social’ [DBC Pierre Lights Out in Wonderland p. 29].

Stupid nature, which the church led us to admire as a perfect system, has crippled us as it cripples and kills everything through shoddy design’[DBC Pierre Lights Out in Wonderland pp. 31-2].

Capitalism is a limbo. Not a structure but an anti-structure. Driven not towards a defined end, but hovering over a permanent present, harvesting a flow of helpless human impulses. It builds no safe futures, leaves no great structures, prepares no one for roads ahead. And why would it? We don’t march through an age of civilization, but float between Windows and Mac, treading water’[DBC Pierre Lights Out in Wonderland p. 36]

The head of a pharmaceutical company admitted that only thirty percent of drugs work properly on thirty percent of people. And if you observe life you’ll see that he merely identifies the mean threshold of human success in nature. The drug company was a working model of the mathematics of expectation, endeavour, whim and fortune. Therefore abolish the notion of one-hundred-per-cent solutions to touted by culture. According to nature, thirty percent is a windfall’[DBC Pierre Lights Out in Wonderland pp. 43].

And if it was profitable it must be true´ [DBC Pierre Lights Out in Wonderland p. 64].

.. and highlights are the pixels of a life. We’re all witnesses together of the jumping fish, nobody else in the world is. The same pixel is added to each of our lives, ..’[DBC Pierre Lights Out in Wonderland p 79]

It has done this thinking that I am a food writer’ [DBC Pierre Lights Out in Wonderland p 104].

Volgens Ten Bos is Bureaucratie (als een) Inktvis

This is a summary of Ten Bos’s book: ‘Bureacratie is een Inktvis’. The concept of a hyperobject is valuable and was extensively used in my book about the firm.

Characteristics of a bureaucracy are: 1) they have viscosity 2) they are not confined to some location 3) they exist in different time dimensions 4) they are only discernible in phases 5) they are interobjective.

1) viscosity people dealing with bureacracies know these ethical stances: a) groups not individuals are the source of true creativity b) to belong is not a wish but a moral law to which an individual must comply c) to become subject to rationality and science of the collective leads to individual and collective benefit. This ethik is omnipresent in bureaucracies: bureacratic memes.

This is the system by which the business firms are directed and controlled via rules, responsibilities for decisions and their procedures. It also involves the way the company objectives are set, the means of attaining them and the monitoring of them. The focus here is on the relation between the shareholders and the management. Institutions can be seen as bodies of rules forming the environment of markets and organizations where trade-offs take place. The nature of these environments can for instance be economic, political, social, cultural and institutional. The environment provides the conditions for the creation of both coordination mechanisms, for shaping them and providing selection mechanisms evolving both. The environment of organizations and markets consists of rules shaping human interaction safeguarding transactions from any risk explicit to them. In this sense ‘the way the game is played’ is shaped by the cultural institutional environment, which itself is a result of cultural evolution. It is suggested here that this myriad detailed routines, rules and attitudes evolve via human communication from person to person. And in that way that they are capable to generate a finite yet large variation of tentative and experimental beliefs and corresponding decisions and actions for people to exhibit in their professional and private lives alike.

The average counts: to not spend money is good but keeps the collective poor and to spend is sinful but benefits the collective. In that sense mediocracy is a good thing because it benefits the collective and excelling as an invidual damages the collective. As a consequence average performance is beneficial: too much or too big or too deep can never be a good thing. And this hangs in the balance: to not act so as to maximize some things (be a brilliant individual) yet to act so as to maximize other things (consume). Traditional theory of bureaucray states that the person and the position are separate entitities, but starting from the hyperobject theory it becomes clear that this is not possible and bureacracy exists in all of people’s daily activities. The appropriate term for this phenomena is ‘institutionalism’: what is ‘done’and ‘not done’ is institutional and to go against the grain is unprofessional or dilettante behavior. The prototypic and unreliable illustration: monkies associate cold water with some action and institutionalize their action. In this sense people become neophobic: people are very hesitant to engage in something new. Everyone is responsible and no one is accountable; good or bad are annihiliated because everything is proceduralized and everybody is responsible. ‘Nobody really washes her hands clean but everybody washes them together’ [Ten Bos 2015 p. 52].

2) Non locality

In everyday reality we manage to identify objects also using their locality in space and time. In addition we can use speed and acceleration to find out what they are. People are used to observe the world in a three dimensional grid where there a distance between ourselves and other things potentially as well as a difference in speed and acceleration. This is useful for our daily survival but it is also a construct whereby people become separated from their environment, while in fact they are an integrated part of it [Ten Bos 2015 pp 53-4]. Instead of distinguishing people as entities isolated from others and from their environment (the wish to communicate something is the cause of the communication and that the subject is separated from her communication), a better alternative is to understand that individuals are not discrete elements but entangled and very hard to distinguish. This is relevant for people dealing with bureaucracies (bureaucrats) also: the person, her position, the context have become so entangled that they are impossible to distinguish, cause and effect have become indistinguishable. As a conseqence people can act very differently in different locations and at different times: they are driven by outside forces alone and no internal forces. In bureaucratic reality cause and effect have become separate: the process becomes indeterminate. Everything touches everything else, everything is connected: it is an endless sequence of paper, conversation, decision and idea. In that sense bureaucracy is also the denial of singularity and while everbody affects eeverybody else, they are at a distance from each other.

3) Waves

When dealing with hyperobjects the observer has no control over the situation. Bureacracy is the water in which we swim; we don’t know much about it and what we are doing really is survive. This must be clear: this water is often a subtle and often a not quite so subtle form of violence. This violence leads us to the execution of a lot unnecessary work of the kind ‘bulllshit jobs’ [Graeber in Ten Bos 2015 p 59]. People dealing with bureaucracies often do not understand this environment or their positions in it because there is no perspective for their actions. Whatever is written does not conform to what is spoken or what is thought and in a bureaucracy nobody is authentic and everybody is to some extent stupid. This condition of stupidity is relevant in this era of late capitalism.

The pivot is shifting from a correct execution of the tasks belonging to the position, to the correct handling of the administrative tasks that come with the job. ‘This resembles the image of a large ferry boat that, nearly out of control, drives through a sea of drowning people’[ Peter Sloterdijk 1995 pp 13-4 in Ten Bos 2015 p 61]. The expression of emotion does not help, because it is not seen as solidarity and also because to express emotions something concrete to react to is needed. And so as a consequence people tend to feel small in relation to these processes within hyperobjects. The reactions of people between themselves (for example evaluations) are filtered and temporized in relation to their context and so people dealing with hyperobjects tend to be unsure of their performance.

4) Phases

A hyperobject cannot be seen in its entirety but only in parts or in time, as phases. To see it as one the observer would have to ascend to a higher dimension but our senses are limited to the dimensions of the reality they are in. Hyperobjects can appear to not exist for some time but then jump back into view at some point. Hyperobjects are permanently active and never stagnate. Nobody is in control of these processes including the bureaucrats themselves. There is no master mind steering these processes, the machine runs by itself, there is no higher authority. And conversely those considered to be in charge are not effectively in control or to a limited extent. Power is not centralized and can be dispersed in the organization or can even be located at the floor. Often the management has limited power and can not say much for risk of having to execute whatever they have expressed: they also feel observed and controlled. Though hyperobjects are at some times more present or noticeable than at other times, they have a tendency to force themselves to grab the attention. An important characteristic of bureaucracies is testing: once tested, certified or accredited – all procedures to conform to some standard – doors are opnede that were closed before.

This is an automatic absolvent for reflexivity: having entered some test it is no longer required to think about the essence of the thing put to the test, but about the essence of the test itself. People believe that to summarize some tested element by highlighting some issues and ignoring others implies to really understand and to know the element and to identify its causes in an attempt to improve the global performance of some system by tuning the micro-mechanisms. The thought behind this system is to represent reality in the simplest way and to then organize it. And yet, audits and tests are on many occasions no more than an opinion of the person designing the test. And as a consequence the acceptability of the test result depends on the trust that the testee has in the tester. And as a result the selection procedure of the most trustworthy testing agency and not discussion of the facts becomes the main issue for the test. The selection of the testing facility and the testing procedure itself have become the authority for trustworthiness.

The test now provides the certainty much sought after: having achieved the required score the testee feels she can rest assured. But two elements remain unsettling: has the test unveiled facts about the the truth or the testee: what is now known that wasn’t known before the test? And for how long does this last, namely when is the next test due? And so central to the hyperobject is a feeling of stupidity in the individual caused by the object, the bureaucracy in particular. Whenever testing, a bureaucracy looks in a literal way, not at her, but right through the individual in that sense causing a feeling of being stupid and clumsy in the given situation. The proffered support isn’t necessarily useful or helpful and this cannot be known in advance; it is known in advance however that the amount of offered support increases over time.

5) Interobjectivity

The essence is that people can use instruments and means and machines to leave marks that will last for weeks and months and years. These marks are symbols of power: whatever their concrete meaning is, they have the intention to state something and to hold someone to the statement. When the statement isn’t understood then the receiver of the mark pretends that she does understand. Kafka has understood that bureaucracy can be a comedy where everybody pretends to understand what everyone else says and does either or not intentionally. Bureaucracy cannot work if the people are dumb and cannot understand what the written texts say. People need to be enlightened to just the righ level so as to be capable to understand what the bureaucracy requires.

Bureaucracy requires the existence of the tools to register and administrate. The marks of power must remain in existence for some time and the ‘continuity of ink’ supports this. Importantly the objects that surround and pervade bureaucracies also shape the decisions and the communication. These are infrastructural conditions and restrictions that are made available or imposed by the objects that surround people populating bureaucracies.

Individuals exist between private person, her autonomous self, and the official person, her function in a hierarchy, servicing herself as well as the bureaucracy, namely the system that is her environment. ‘This perspective on people as employees sheds light on the concept of hyperobjects also. At this point we begin to understand how the hyperobject not only encompasses people but pervades them’ [Ten Bos 2015 p 112]. The confusion is how people’s wishes to live a normal life as an autonomous human being can be satisfied within the confines of the hyperobject, as often suggested by the human resources manager.

Sculptor’s Testament by Rodin

Nov 12, 1840 – Nov 17, 1917
(As translated by Paul Schnell)

You young people about to make yourselves beauty’s servants, perhaps it will please you to find here, a résumé of much experience.

Love with devotion the master that preceded you. Bow to Phidias and Michelangelo. Admire the divine gaiety in the one and the savage melancholy in the other. Admiration is the wine of the noble spirit. But guard against imitating your predecessors.While paying attention to the delivery, you must understand the essence of what is eternally fruitful, namely the love of nature and truthfulness. These are the two great passions of all geniuses. All have loved nature without compromise. Acquiring this knowledge will help you avoid affectations. Tradition recommends that you consult with reality and forbids all blind following of any master. Nature is your only goddess, believe in her without reservation and be convinced that she is never ugly, nor will she ever inhibit your ambition to serve her. All is beautiful to the artist, his penetrating gaze discovers the true character of all things and all beings, that is to say, the inner truth that shines through the form and this truth is beauty—and you will meet up with this truth—-work persistently.

You sculptors
, strengthen your sense of spacial depth. The intellect finds it difficult to deal with this concept and stays preoccupied with that which represents the surface. To think of the form in terms of material density is hard, but it is your task. Establish clearly, above all, in the figures you are shaping, the total layout. Emphasize strongly the postures. Every part of the body, head, shoulders, hips and bones declares itself to you. Art demands certainty, only withcertainty of stated lines are you diving into space and taking possession of it. When your composition of the large and whole is firmly in place, you are home free, as your figures are already living. All the rest seems to comply with the whole and details appear to materialize as if by themselves. (‘Quand vos plans sont arrêtés, tout est trouvé. Votre statue vit déjà. Les détails naissent et ils se disposent ensuite d’eux-mêmes’). So when you sculpt, do not think in terms of surface, but rather in terms of space. Let your intellect perceive of every plane as if a mass, where its final appearance is struggling to escape its background. Imagine having it grow upon you by itself. All life emanates from a center, wherefrom it sprouts and spreads from the inside out. It is in this manner that one feels in all good sculpture, a powerful inner strength, that is the secret in ancient art.

You painters,
observe in reality, depth extensions (perspective), the third dimension and look at a painting by Rafael and see how this master, when showing a frontal view of awoman, he lets the breast recede at a slant and thereby creates the illusion of the third dimension. All great painters work spatially. In their knowledge of the spatial lies their strength. Think about the fact that mass, rather than line, tells the story. When you sketch, do not worry about the outlines, but only that which is bodily, the bodily determines the outline. Practice without let up, devote yourself completely to the work. Art is nothing but feeling, but if you don’t know about mass, proportions, color and lack dexterity of hand, all living feeling is for naught. What indeed would become of even the greatest poet in a foreign land, whose language he did not know. Unfortunately, in thenew generation of artists, one finds poets not wanting to learn to speak, which is the reason they can only stutter. Be patient, do not believe in the value of impulse, it does not exist. An artist’s most noble virtues are reflection, care, honesty and willpower. Create your work with straightforward workers. Be truthful, you young people, I don’t mean for you to be exact in a boring way, such as that found in photography and castings. Art begins first and foremost from the inner truth. All your shapes, all your colors, must express feeling. The artist who is content with a superficial likeness and who slavishly reproduces worthless details, will never become a master. When visiting an Italian Campo Santo, you have no doubt seen the childish manner with which the artists entrusted with decorating the graves, busy themselves reproducing literally all garment embroidery, lace and braids worn by the statues. I suppose you can call them exact, but they are not the truth, because they do not point to the soul. Almost all sculpture remind us of Italian cemeteries or the memorials in our public places, where one sees only capes, tables, chairs, machines, balloons and telegraphs. No inner truth, therefore no art. Abhor this kind of rubbish, be truth-loving to the extreme. Do not ever hesitate to express what you feel, despite stepping in opposition to commonly accepted concepts, you may not be understood at first, but fear not being lonely, soon friends will follow you. That which is the deepest truth for one human being, is the same for all. Make no grimaces, no fancy twisting to attract the public. Simplicity and naturalness, the fairest is right before your eyes. Those people you know the best, my very dear and great friend Eugene Carriere, who departed us so early in life, knew in his painterly rendition of his wife and child, that he only had to glorify the maternal love to be exalted.

Masters are those who observe with their own eyes, what the world has seen and by perceiving the beauty in all things—too simple for others to catch sight of. Accept the criticism, you will understand it easily—it is what will make you sure of yourself when torn by doubt. Be not confused by criticism that does not affect your conscience. Fear not unjust criticism—it will upset your friends and force them to reflect on the love they bear you and realize the foundation on which it rests, making them, as a result, more determined to stand by your side. When your talent is at an early stage of development, you will begin to acquire just a few followers, and on the other hand, quite a few enemies. Do not lose courage, the first group will be victorious, because they know why they love you—the others do not know why they hate you. The first is passionately involved with the truth and constantly supplying you with new followers. The others show no durable eagerness for their false opinions—the first is tough, the other go as the wind blows, the truth wins inevitably. Do not waste your time with social or political connections. You will come to see many of your contemporaries, with the help of intrigue, gain fortune and fame, they are not truthful artists. Some of them, in the meantime, are quite worldly clever and if you allow yourself to tangle with them on their territory, you will waste all your life’s energies on this and not have a minute left over for your art. Love with devotion and passion your artistic calling, there is nothing more beautiful. It is more sublime than the common man suspects.

The artist provides a grand example, he loves his work, his pay is the joy he receives from work well done. The world will become a worthwhile place, when all the people in it, have the souls of artists, that is to say, when all enjoy their life’s work. Art is also a wonderful guide to sincerity. The true artist always expresses what he thinks, at the risk of offending all existing prejudices.

Levitt over de Publieke Opinie

De onderwerpen in het boek Freakonomics zijn alledaags: er worden mechanismes in beschreven in alledaagse situaties. De aanpak is praktisch en niet een poging tot een allesoverkoepelende economische theorie. De definitie van economie die ik zelf heb geleerd is: ‘het gedrag van mensen op het snijvlak van vraag en aanbod’. Levitt gebruikt deze variant: ‘explaining how people get what they want‘. Zijn uitgangspunt is dat wat zich afspeelt tussen mensen weetbaar is. De uitkomsten zijn vaak intrigerend, omdat ze verrassend en tegenintuïtief zijn. De onderzoeker, de schrijver dus, laat zich niet meeslepen door de ‘communis opinio’, de publieke opinie.

Levitt citeert J.K. Galbraith over publieke opinie, in het engels conventional wisdom‘ als volgt: ‘We associate truth with convenience, with what most closely accords with self-interest and personal well-being, or promises best to avoid awkward effort or unwelcome dislocation of life. We also find highly acceptable what contributes most to self-esteem. Economic and social behaviors are complex, and to comprehend their character is mentally tiring. Therefore we adhere, as though to a raft, to those ideas which represent our understanding’.

Ik wijd deze post aan dat boek, omdat die aanpak me aanspreekt: uitkomsten van welk onderzoek, model of theorie dan ook moeten minimaal iets beschrijven, verklaren, liefst voorspellen van de wereld om ons heen in praktische zin. Zie hieronder een aantal verkorte herkenbare voorbeelden, in het boek is ook de statistische onderbouwing opgenomen. Want hoewel ik veel vertrouwen heb in de ‘wisdom of the crowd’ heb ik dat niet in de publieke opinie.


Men denkt

De prikkel is

De feiten zijn

Wat veroorzaakt de vermindering van city crime na 1995? Wapenwetten, sterke economie, nieuwe aanpak van de politie, betere gevangenissen, veroudering Legalisering van abortus Na verloop van tijd minder geboortes uit arme eenoudergezinnen, minder potentiele criminelen
Zorgt een makelaar voor de hoogste prijs voor je huis? Kent de markt, kent de waarde van het huis, kent het gedrag van de koper, kortom betere kennis, beter geïnformeerd De makelaar verdient een % van de totale verkoopprijs Bijv. 6% 1/1 delen met de kopende makelaar en 1/1 delen met kantoor=1,5%. 10k verschil levert 150 euro op. Sneller verkopen beter dan een hogere prijs.
Passen leraren de cijfers van hun leerlingen aan? Een goede leraar=> hoge cijfers=>de kinderen doen het goed. Hij zelf ook. Eer en glorie, (financieel) voordeel. Ja: de leraar wil beter scoren door te verdoezelen dat hij zelf slecht is
Verloopt de Sumo competitie eerlijk? Eervolle en oude sport: winst wordt niet gekocht, verlies niet toegestaan Tournooien (66 worstelaars) bestaan uit 15 potjes. Als je er 8 wint blijf je in het circuit. Daar blijven en 100K bonus voor de tournooiwinnaar. Laatste tournooidag: 7-7 winnen vaak tegen 8-6 of 9-5. Die kunnen het tournooi niet meer winnen, dus laten de 7-7 winnen. Het volgende tournooi winnen ze zelf.
Zijn mensen betrouw baar? Mensen betalen trouw hun consumpties uit een onbewaakte counter. Wel bagel eten, toch niet betalen. Slecht betalen: mdw grote bedrijven, relatief slecht weer, ‘beladen’ feestdagen (X-mas), onprettige bedrijven, hogere rang
Waarom is de KKK lastig te bestrijden? Ondoordringbaar bastion. Eigen code. Lijkt gevaarlijk door geheimen. Geheim genootschap met eigen (gekke) rituelen, status voor leden. Als geheime informatie publiek wordt, verdwijnt het ‘elan’.
Waarom wonen drugdealers bij hun moeder? Crack dealers verdienen veel geld. In ruil nemen ze grote risico’s. De kans om veel geld te verdienen en voor succes en de eer. Kleine kans om legaal succesvol te worden. In slechte buurten is het aanbod van jeugd met weinig kansen groot. Zoals in alle sectoren is het inkomen van ‘werknemers’ in drugsbendes een fractie van dat van de top.
Hangt het succes van een kind af van de opvoeding? Een betere (en meer) opvoeding leidt tot een hogere kans op maatschappelijk succes voor de kinderen. Meer actie en activiteiten van de ouders leiden tot geslaagde kinderen. Het is niet wat de ouders doen, maar wat ze zijn dat leidt tot succes van de kinderen. Een ‘tiger mom’ is niet effectief.
Bepaalt je naam je toekomst? Je naam heeft invloed op je toekomstig succes. De ouder geeft het kind een naam waarin zijn verwachtingen over de toekomst van het kind besloten ligt. Je naam bepaalt niet je toekomst.

Conclusies en relevantie

  • Incentives bepalen het gedrag van de ontvanger ervan. Niet noodzakelijk ook degene voor wie het voordeel was bedoeld.
  • De publieke opinie zit er vaak naast. Die heeft ook weer zijn eigen redenen om iets te vinden, maar niet (noodzakelijk) de werkelijkheid.
  • Grote effecten hebben vaak een kleine, subtiele origine.
  • Experts gebruiken hun informatie- en kennisvoorsprong voor hun eigen gewin.
  • Als X en Y zich hetzelfde gedragen, is er dan een correlatie of een causaliteit? In het eerste geval: is X de reden voor Y, Y de reden voor X of is Z de reden voor X en Y?
  • Mensen zijn niet goed in het inschatten van risico’s. Dingen die Nu gebeuren worden zwaarder ingeschat. Dingen die Afschuw wekken worden zwaarder ingeschat.
  • De aanpak van dit onderzoek relevant voor dat van mijn onderzoek, zoals in de eerste alinea beschreven
  • De uitkomsten geven betekenis aan de interacties tussen mensen: de incentive bepaalt de richting van het gedrag van de ontvanger en heeft dus invloed op de autonomie van de ontvanger. Die beslist niet langer autonoom wat haar goed dunkt maar volgt de prikkel van iemand die haar betaalt voor een bepaalde uitkomst.

Gebaseerd op het boek: Freakonomics – A Rogue Economist Explores the Hidden Sides of Everything, van Steven D. Levitt en Stephen J. Dubner.

North over Institutional Change

Deze post is gebaseerd op het artikel ‘Some Fundamental Puzzles in Economic History/Development van D.C. North verschenen in de SFI Proceedings ‘The Economy as an Evolving Complex System’.

North is heeft de term Institutional Economics geïntroduceerd, zie de vorige post: Economische modellen. Hij stelt in dit artikel de vraag waarom de historische ontwikkeling van landen onderling zo verschilt en hoe economische verandering in modellen kan worden opgenomen. Lees verder North over Institutional Change

Lane en Maxfield over Strategie in Complexe omstandigheden

Deze post gaat over strategieontwikkeling in complexe omstandigheden en is grotendeels gebaseerd op het artikel van David Lane en Robert Maxfield getiteld ‘Foresight, Complexity and Strategy’, 1996, opgenomen in SFI Proceedings: ‘The Economy as an Evolving Complex System’. Lees verder Lane en Maxfield over Strategie in Complexe omstandigheden

De betekenis van tijd

20150518_181652Hieronder is een link opgenomen naar een artikel in Business Insider. De boodschap is dat in verschillende culturen op een andere manier tegen tijd wordt aangekeken. Het begrip ervan varieert en het gebruik is ook anders. In het aandachtsgebied van complexiteitstheorie heeft het begrip tijd een ambigue rol. Veel klassieke natuurkundigen waren (zijn) ervan overtuigd dat tijd op zich niet relevant is: alle processen zijn omkeerbaar, we kennen alleen nog niet alle regels (natuurwetten). Er is ook een stroming die ervan uitgaan dat er wel intrinsiek onomkeerbare processen bestaan en dat tijd ook intrinsiek is in zulke processen. In termen van complexe systemen: systemen co-evolueren of co-adapteren ten opzichte van elkaar.

Dat gaat weliswaar met interacties gepaard, maar de vraag is of die noodzakelijk tijdsgebonden zijn: je kunt ook denken aan een soort ‘clicks’. Op een evolutionaire (denk aan geologische) tijdschaal is om een ontwikkeling te beschrijven tijd in feite nauwelijks relevant, vergeleken met onze gemiddelde leeftijd van 80 jaar. De portee van het artikel hieronder is anders, maar het is in deze context toch interessant om te lezen hoe ons vaste begrip van tijd anders wordt geïnterpreteerd in andere culturen. Dit is de link.