Now my wifi kettle is basically taking the p*ss. Told me it had found network, now you need to recalibrate me, oh btw I didn't rly connect pic.twitter.com/WbGsIrzBio
— Mark Rittman (@markrittman) October 11, 2016
It is, and OK apart from flaky WiFi connectivity; main issue is that there's no IFTTT or HomeKit integration, so hacked that together myself https://t.co/0IjD7q4wzM
— Mark Rittman (@markrittman) October 11, 2016
Life is increasingly like the iKettle, a complicated system.
And to succeed, like Rittman, you must hack it together yourself.
people were obsessed with the way The System worked, its increasing complexities, how any change you made would affect other parts, and how you could put those relationships between the parts to optimal use. (Levy 1984/2010, “Hackers”, p. 8)
A hacker avoids the standard solution. (Samson 1959)
Every system has two sets of rules: The rules as they are intended or commonly perceived, and the actual rules (“reality”). In most complex systems, the gap between these two sets of rules is huge. Sometimes we catch a glimpse of the truth, and discover the actual rules of a system. Once the actual rules are known, it may be possible to perform “miracles” – things which violate the perceived rules. (Buchheit 2009)
Hacking isn’t limited to computers though. Wherever there are systems, there is the potential for hacking, and there are systems everywhere. Our entire reality is systems of systems, all the way down. This includes human relations (see The Game for an very amusing story of people hacking human attraction), health (Seth Roberts has some interesting ideas), sports (Tim Ferriss claims to have hacked the National Chinese Kickboxing championship)… (Buchheit 2009)
at the intersection of technology & culture
and larger concerns about work, wealth, health, relationships, and meaning.
productivity-hacking growth-hacking bio-hacking
mind-hacking relationship-hacking meaning-hacking
all informed by an ethos
…an individualistic and rational approach of systematization and experimentation.
(Levy 1984/2010, “Hackers”; Raymond 2001; Thomas 2002; Suiter 2013; Eschenroeder 2015; Thomas 2015)
Knowledge is power, and whether you use that power for good or evil depends on you. Sometimes evil is justified, or sometimes it can help you fight evil. Learning to crack passwords teaches you security practices. A better understanding of lying and manipulation earns you the ability to detect such tactics (or use them in situations where it’s actually the lesser of two evils) (Gordon 2015).
This rationale sounds almost Machiavellian. It also evinces a technically inclined and individualistic mindset—not surprising.
Computer programmers have a very systematic way of looking at life, so I think that life hacks come from them taking that mindset and applying it to anything that they do, not just writing computer programs… So the idea of a life hack is you kind of reprogram the way that you perform tasks, to make them a little faster and a little more efficient. (TrapaniDaoud 2010)
Self-help books … reflect their sociocultural context, revealing something of the needs, wishes and fears of individuals of their period. (Starker 2002, “Oracle at the supermarket”, p. 38)
Every generation gets the self-help guru that it deserves. (Mead 2011)
It is terribly easy to accord self-help books the usual pop-culture treatment: the shake of the head, momentary sneer, superior smile, and benign neglect. (Starker 2002, “Oracle at the supermarket”, p. 2)
A HOLY BOOK for the information age is turning stressed-out worker bees into members of an unlikely new cult obsessed with keeping an empty inbox. (Andrews 2005). . . .
This is hyperbole.
We all have moments of being overwhelmed, especially members of the “creative class.”
Members of the Working Class and the Service Class are primarily paid to do routine, mostly physical work, whereas those in the Creative Class are paid to use their minds. (Florida 2012, p. 9)
[premised on] the idea that we must all master ourselves using technology, make do with less, ignore structural conditions, forget about the past, and work, work, work to make ourselves more productive like good little robots.(Thomas 2015, p. 210)
This is true, but not the whole truth.
Criticism that only offers rejection doesn’t do us much good in the real world.
Criticism that instead takes into account the realities and practicalities of users’ lives guides readers in choosing how to use technologies for themselves, and can also influence how technologies are designed to meet users’ needs. (Watson 2016)
Geeks are the enthusiasts looking to improve their lives.
Gurus sell lifestyle advice and their role as its vendor.
Many geeks share their hacks and experiments, but few desire or manage to become lifestyle coaches.
What motivates them and what meaning do they take from hacking?
Even if guru is not always flattering, I don’t use it as an insult.
What assumptions underlie their advice, and is it sound and worth the cost?
is within the expected range.
The power at my outlet is between 114–126 volts (120V ±5%).
is at or pushing the leading edge.
A theoretically optimal solar cell would yield 86.8% efficiency.
is related to intention: of keeping up versus surpassing.
The nominal swimmer wants to be good enough to safely enjoy the water.
The optimal swimmer wants to be the best at racing upstream.
This distinction can be seen in every domain of life.
Ugly and imaginative solutions have something in common: they both break the rules. (Graham 2010, “Hackers & painters”, p. 50)
Little thought is given to the ethics of rule breaking.
Virtuous hacks are “white hat,” and the most hawkish are “black hat.”
There are many shades of gray between.
virtues often have an obvious opposite
animosity is the far enemy of compassion
there are also sentiments that masquerade as virtues
pity is the near enemy of compassion
We’ll consider the near enemies in: work, wealth, health, relationships, and meaning.
In an economy that prizes immediacy and flexibility, how do we manage time?
In a culture that values autonomy and self-reliance, how do we motivate ourselves?
In a world in which material excess is now as much a problem as deficiency, how do we relate to stuff?
In a period of increasing uncertainty but ubiquitous monitoring, how do we know what really works?
When others are within a finger’s reach on our devices, how ought we connect and relate to one another?
When we realize that nothing, even the most clever hacks, will save us from uncertainty and loss, how do we find meaning in life? (p. 10 )