bookmark_borderThe Tyranny of the Objective

I recently finished reading Why Greatness Cannot Be Planned. The basic thesis is that setting objectives is futile for significant innovation. Objectives can be useful for incremental improvements, but for innovation, we do not know that the path that progress requires. Measuring incremental improvements against the final goal is likely to result in the pursuit of dead ends that seem like they should be moving closer but which are actually missing a vital stepping stone. The vital stepping stones usually require going in a non-obvious direction. You can read more in my goodreads review .

As a colleague noted in a book club discussion of this book, the argument presented in the book is somewhat lacking. It focuses overly much on the particular path that was used to get to some interesting end. E.g., “Computers are great! They needed vacuum tubes. Who would have thought that when first trying to invent computers?” They observe that this assumes that reaching a particular objective is fully path dependent: there is only one particular way to get there from here. In practice, there are likely to be multiple ways to get to a particular end. Vacuum tubes may have been how we first got to scalable computation, but they likely were not the only path to silicon. Bicycles may have been one path to commercial flight, but that doesn’t mean they’re the only one.

A better argument for the futility of objectives to reach ambitious objectives is one that pulls from The Tyranny of the Ideal (my review). In that book Gerald Gaus develops the idea that targeting an ideal is a futile effort. That book describes the ideals in the context of the landscape of justice. I will generalize to talk about objectives more generally.

fitness landscape provides a way of thinking about how well different agents are doing relative to a particular fitness function. The fitness is the “height” of point in the landscape while the other dimensions of the space represent how similar two points in that landscape are to each other (where closer implies more similarity). In biological evolution, the fitness function is reproductive success and the units being assessed for similarity are genotypes. Fitness landscapes are usually visualized in two or three dimensions. Reality is, of course, often has many more dimensions.

A rugged fitness landscape (source)

The thing that makes a fitness landscape interesting is that two points that are close to each other may not have similar fitness. For example, a small mutation can cause an organism to die, reducing its fitness to zero.

Gaus differentiates between fitness landscapes that are smooth, rugged, and random. These are a spectrum more than distinct types, but I will describe them as types for simplicity.

In a smooth fitness landscape, following the gradient of increasing fitness will always lead you to a global maxima of fitness. In the diagram above, if the fitness landscape consisted only of peak B, it would be smooth.

In a rugged fitness landscape, following the gradient of the fitness function will generally lead to greater fitness. However, a particular position may be a local maxima—there is no more “up” to follow locally—yet globally there are better places to be. The diagram above depicts a rugged fitness landscape. For the red ball, both A and B represent increased fitness, but they do not achieve the same maximum.

In a random fitness landscape, there is no predictability. A step one direction may dramatically increase fitness while the next step may plunge it to nothing. There is nothing to rely upon. It’s hard to survive in a random landscape. Gaus notes that the justice landscape is rugged, like the landscape of many other complex systems.

(Note that a fitness landscape need not be static static. They can be dynamic or, to use the more poetic term, dancing (coined, I believe, by Scott Page). A dancing landscape is one that changes over time. It can change in response to external forces or it can change in response to internal forces, such as when plants evolve to be more attractive to pollinators.)

What does this have to do with objectives? Objectives specify a destination we are trying to get too. In the thinking of Why Greatness Cannot Be Planned, objectives are often used to derive an objective function where the direction we explore is determined by measuring the distance between where we currently are and the objective. Distance from the objective becomes our fitness function.

The thesis of Why Greatness Cannot Be Planned is that using objectives this way is doomed to failure because charting a course straight for an objective means that you miss out on critical stepping stones that may seem, at first, to take you further from the objective. The world of innovation is a rugged landscape. Following what looks like the obvious direction may land you at a dead end, a local maxima from which no more progress can be made.

So that addresses one of the objections to objectives made in Why Greatness Cannot Be Planned: objective functions are bad for innovation because innovation occurs in a rugged fitness landscape.

But that does not explain why Stanley and Lehman, the authors of Why Greatness Cannot Be Planned reject objectives as firmly as they do. You can have an objective without using it as an objective function. While I think they take the rejection of objectives a bit far, we can delve further into Gaus’ work to see why there is a seed of truth in their rejection of objectives.

Gradient ascent—simply following the path up—is not the only way to move through the search space. We can look further afield. If we can see the whole landscape, we can figure out which direction to go even if simply maximizing the objective function will lead us down the wrong path. But can we do this? Stanley and Lehman use a metaphor of using stepping stones to navigate across a foggy lake. Gaus states this idea more precisely. He defines a neighborhood as the region in a fitness landscape that we can make reasonably well founded predictions about. Regions in our neighborhood represent small deltas from our current world. Like in the stepping stones metaphor, as we move through this rugged landscape, we learn more and revise our vision of where we can go.

We can only chart a reliable path to an objective when it’s within our neighborhood of knowledge. Because of this fogginess, if the global maxima is not in our neighborhood, then we have no idea where it is. It might be along the current direction of ascent or it might be in a completely different direction. Of course, the neighborhood is really a continuum, not a binary. Thus, there’s not really a strict cutoff of areas where objectives are or are not useful. Rather, the lesson to take away is that the further an objective is from your current knowledge base, the less able you are to navigate there. This is true even when the objective itself can be precisely stated.

Inverting this, we can understand the situations where objectives are useful. When everything we need to know to reach the objective is within our neighborhood of knowledge, then an objective can useful. The objective function still isn’t useful; we may still need to go down before we go up the right hill. Rather, because the objective is nearby, we can chart reliable turn-by-turn directions to our destination. And if the objective is just outside our neighborhood of knowledge, we can do work to expand our neighborhood of knowledge (e.g., building MVPs) to increase the feasibility of being able to meet our objectives.

So, to sum up, in Why Greatness Cannot Be Planned Stanley and Lehman argue that objectives are misleading because the path from here to there may require some unforeseeable side quests. Looking at this through the lens Gaus develops in The Tyranny of the Ideal we can make this more precise: because innovation is a rugged landscape, using distance from an objective as a objective function gives little guidance about which way to go. Furthermore, the limitation of our knowledge to local neighborhoods—the fog between stepping stones—means that we cannot reliably chart out a course even if we are willing to deviate from a more seemingly direct path.

bookmark_borderSocial Media: The Uncanny Valley of Relationships

Here’s a conundrum: social media helps us get to know each other just well enough to dislike each other.

Many of the people we interact with on social media are more than just acquaintances. We interact with just deeply enough to be “friendish.” The fictional Emily Byrd Starr sums it up:

“Jen is a nice, sensible girl and she and I are friendish. That is a word of my own coining. Jen and I are more than mere acquaintances but not really friendly. We will always be friendish and never more than friendish. We don’t talk the same language.”

Emily Climbs by L.M. Montgomery

As Emily reminds us from the vantage point of the early twentieth century, friendish relationships are nothing new. In the quote above, Emily was speaking of her cousin. Extended family has long been a source of friendish relationships. Educational institutions, work, community organizations, and even small enough communities are others. In all of these, some number of people move beyond the level of acquaintance without making it to friendship. However, social media has increased the circle of those we are friendish with. Many people have hundred of social media relationships, a decent number of which are active enough to make it into the friendish space.

Social media has also changed the nature of those relationships. When people are bound by an organization or physical coexistence, their obligations to that context creates at least a small moderating influence. If you have to work with someone tomorrow, you will more often choose to just keep quiet when they frustrate you. Sometimes we have a moral obligation to speak up against those we disagree with. Most of the time though, speaking up against those we disagree with just entrenches their opinions.


“Friendish” doesn’t sound so bad, right? Sure, we may not be real friends with most of our social media connections (even if we once were), but our interactions with them are still mostly neutral to positive. But what happens when we have a negative interaction? When they share that one annoying (or worse) opinion? The problem with friendish is that it quickly diminishes to mere tolerance or outright dislike.

Having so many friendish relationships unmediated by consequential obligations is a dangerous place to be. During the Trump years, we saw just how little friendish relationships are worth as polarization drove us to hate and disconnect from people we once had a positive regard for. In some cases, these negative feelings spilled over into real life causing rifts in families. Contexts such as family can encourage people to become friendish, but once a relationship had been damaged, that context may not be enough to repair it.


How can we strengthen our relationships to be more resilient? We can’t all be real friends. Friendship is about more than shared context. It’s about, as Emily put it, speaking the same language. However, friendship is only one way we learn how to treat each other with dignity.

What is dignity? I’m working off of the definition in the work of Donna Hicks, in particular her work Leading with Dignity. Dignity is the inherent honor we owe to others because they exist as a feeling, conscious being. Hicks differentiates dignity from respect. Respect is earned. Dignity is inherent. Honoring dignity is a stronger call to action than respect or empathy. It doesn’t matter what someone does. It doesn’t matter how much you hate them (or their opinion). There is still some modicum of honor that they deserve.

According to Hicks, there are ten elements of dignity. Violating any of these is likely to reduce trust.

  1. Acceptance of identity
  2. Recognition
  3. Acknowledgment
  4. Inclusion
  5. Safety (physical and psychological)
  6. Fairness
  7. Independence
  8. Understanding
  9. Benefit of the doubt
  10. Accountability for your own actions when you do something that may violate the dignity of others

Nearly every relationship has the potential build a foundation of dignity. Given the right setting, most of us can learn to see each other as feeling, conscious beings and avoid the violations of dignity that easily turn friendish relationships acrimonious.


Here’s the problem: Social media, by default, does not lend itself to upholding dignity. At its rare best, social media can be a place of acceptance, recognition, acknowledgement, and inclusion. However, it can also be a place of disapproval, danger, herd following, and jumping to conclusions. For the most part, if you primarily interact with somebody through social media, your relationship will be stuck at friendish. We will know just enough about each other to be annoyed but not enough to feel empathetic.

We each handle this tension differently. Some people are intentional about building an online persona (or more than one). Others ,in what could be seen as a special case of a persona, dilute their presence to only what is uncontroversial. Rare and valuable are the individuals who can develop real friendship through the impersonal tools of social media.

However people deal with this as individuals, the broader problem is societal. We are existing at scale in what we might consider the uncanny valley of human relationships. We’re both closer to and further from others than humans have been for most of our history. Where there are analogous situations, such as the workplace or multi-year educational institutions, where we might have a lot of friendish relationships, those real life institutions are much better at helping us build a core of real friends. With social media, that core usually has to be built outside of the tool (or in its less visible side channels).

I don’t think we are going back. Broad scale social media is part of our landscape now. Individuals can choose to pull away from it. However, we have seen over recent years that the effects go beyond individuals. They are societal, and we can’t escape them. We have to go forward. I don’t know how to do that, but I suspect it will require us to learn to be both more and less in these spaces. We will need to find ways to bring more depth to our online relationships and we will need to better control our online presence.

However, we cannot do this alone. Some of the solution will be technical. Social media companies can do a better job of helping people show up as the self they want to be. The Eugene Wei article Status as a Service is a good exploration of how different ways of earning status on a social media platform shape the behavior of the individuals there. Most platforms today are optimized for volume of engagement rather than depth of engagement, and that shows.

A larger part of the solution will likely be around how our norms and values around using online spaces evolve. We can already see this in how folks who grew up with social media use it. The Status as a Service article goes into how on Instagram some people have many personas and cycle through them rapidly. They understand intuitively what I understand intellectually: That just is in real life, squishing everything into a single persona online makes you the least common denominator value of yourself rather than the most expansive union. Will the rest of us be able to learn that? Will learning how to be online together civilly require a generational turnover? And either way, can we learn how to coexist online before the real world consequences cause even more damage than they already have?