People From Indiana

"Over and over, people try to design systems that make tomorrow's work easy. But when tomorrow comes it turns out they didn't quite understand tomorrow's work, and they actually made it harder."

"You don't want to write a big comment that tells others how to make a change they might want to make, because you don't know what change they're going to want to make. Better to have the attitude that you can't help future programmers make their changes. All you can do is make it easy for them to understand what you were trying to do. And it will be easiest for them to understand what you were trying to do if you were very careful to not try to do too much."

"Traditionally, the cost of change curve said that if we detect the need for a change early, it costs less to make the change than if we detect the need late. I tackled that curve by saying, let's almost intentionally make mistakes so we can practice correcting them. That practice will help reduce the cost of making changes late. Our feeling was that the limiting factor on any change was not when it was done, but how much thinking was required."

"We erased a problem by not trying to erase the problem, by saying, "This is in the nature of what we do." It's really weird that it could be that simple."

"When you get in situations where you cannot afford to make a mistake, it's very hard to do the right thing. So if you're trying to do the right thing, the right thing might be to eliminate the cost of making a mistake rather than try to guess what's right."

"I can't tell you how much time is spent worrying about decisions that don't matter. To just be able to make a decision and see what happens is tremendously empowering, but that means you have to set up the situation such that when something does go wrong, you can fix it."

"It was a turning point in my programming career when I realized that I didn't have to win every argument. I'd be talking about code with someone, and I'd say, "I think the best way to do it is A." And they'd say, "I think the best way to do it is B. I'd say, "Well no, it's really A." And they'd say, "Well, we want to do B." It was a turning point for me when I could say, "Fine. Do B. It's not going to hurt us that much if I'm wrong. It's not going to hurt us that much if I'm right and you do B, because, we can correct mistakes. So lets find out if it's a mistake.""

"The idea of where does an idea come from and who should get credit for it is pretty soft. But I think people are pretty good at dealing with that softness and recognizing contribution when they know the people involved. With collective ownership, we create a social situation where you can get to know a person by how they spin their intellect into source code statements."

"When people work code they can often see things I set out to do that they wouldn't notice otherwise. And there are no obligations to say, "Ward you're brilliant," but sometimes they say, "Ward you're brilliant." And that strokes my ego. Pride of ownership? You bet."

"Wiki is like a leaky bucket of information. It's losing information every day. But more information is coming in, so the net is positive. Even if it can lose things, wiki always has more to say than it did the day before."

"Often as you move comments around and have similar comments adjacent to each other, you find that half of the words can be cut out. Because a sentence says it all if the sentence is in just the right place. On Ward's wiki, the process has been called "refactoring," which is what we call the process in software. Ward's wiki is about software and it has software people on it, so they call it refactoring. Anyplace else it would probably be called editing. So on Ward's wiki, refactoring is an ongoing process. The assumption is that when something turns out to not be ideal, it will be refactored again. Everything is subject to refactoring."

"All the time we find ourselves in situations where people know things about the program, but they can't apply that knowledge to the program. Why? Because the knowledge runs counter to some organizational decision that was made before they had that knowledge. In other words, the program becomes resistant to that collection of knowledge."

"The code might be organized in a hierarchy, but the solution has more dimensions than will fit in a hierarchy. So when you discover a solution in a dimension that crosses across the hierarchy, you just have to go where the solution takes you and put the solution in."

"The decisions I made designing wiki were very much inspired by my desire to create a model for the collaborative process I thought should happen in large code bases. I wanted wiki to mimic that."

"The dumping of the mentally ill, full of these new psychiatric drugs, into the streets is a scandal. It’s been carried furthest in New York, where whole sections of the decayed Upper West Side are being filled with pensioners and psychotic patients on stelazine, lithium carbonate, and everything else under the sun. They can’t diagnose the patient, so they give him the whole psychiatric pharmacopoeia at once, and he walks around in a psychotic trance beautifully painted all over with petrochemicals."

"Kenneth Rexroth, patriarch of the San Francisco Renaissance, called Muriel Rukeyser "the best poet of her exact generation.""

"I discovered Rexroth and I was really excited about him. It was the first contemporary poetry I read, and it was alive for me. It became a kind of model for how I wanted to write."

"See Life steadily, see it whole."

"I was giving a reading at some university. Down in the front row of the auditorium was a young lady in a leather microskirt and a leather microbolero, tied with a leather bootlace, and nothing else whatever. I said, "I have an extremely wide repertory. What would you like — sex, revolution, or mysticism?" She looked up and said quietly, "What’s the difference?""

"Marriage is the last sacrament available to modern man, and with the terrible destruction of interpersonal relations by capitalism and its war-making State, it is not very available, nor is it surely enduring. But then, vision does not come with guarantees."

"Ex-cons always say, "You never know what makes the wheels go round until you’ve done time in the joint." This is even more true of psychiatric hospitals. It is a perfect mass hypostatization of society, the organization of the Social Lie."

"All my life I have been attracted by Catholicism. But what attracted me was not its Christianity, but its paganism. The Scholastic Philosophers entertained me not because they were apologists for Jesus but because they were refinements of Aristotle. The liturgical life of the Church moved me because it echoes the most ancient responses to the turning of the year and the changing seasons, and the rhythms of animal and human life. For me the Sacraments transfigured the rites of passage, the physical facts of the human condition — birth, adolescence, sexual intercourse, vocation, sickness and death, communion, penance. Catholicism still provides a structure of acts, individual and at the same time communal, physical responses to life."

"You learn nothing if you carry with you a journalistic system of values, which is invented to save reporters from experience."

"I remember the first time I ever saw otter play and slide down a slippery bank into the water. Old Billy knew where they were and took me to them. We sat down silently behind some bushes on the bank of an Indiana stream and pretty soon out came a family of otter and climbed up on the bank and slid down the mud slide over and over again like little children. Nothing looks funnier than an otter having a good time, unless it’s a sea otter, which looks even more cherubic."

"In America we have nothing that takes the place of the gods and goddesses and heroes and demigods of the ancient world. There is nothing to connect us with the soil. We have no mythology. It has never been possible to construct one."

"The free, creative, loving people who shine so brightly in my memory of studios and coffee shops have become models for a huge section of the population. If they in turn can just stay alive in the face of power and terror, they may become the decisive section."

"The classics of Socialist and Anarchist literature seem at mid-century to speak a foolish and naïve language to minds hardened by two generations of realpolitik. It was not just the sophisticates and the reformers who had no belief in the validity or endurance of the system. Everybody in what they used to call the master class, from the Pope to William Howard Taft, believed in his bones that the days of his kind were strictly numbered and found wanting. What happened instead of apocalypse and judgment was a long-drawn-out apocalypse of counterrevolution against the promise and potential of a humane civilization. It began with the world economic crisis of 1912, and the First and Second World Wars and the Bolshevik Revolution have been episodes, always increasing in violence and plain immorality, in the struggle of our civilization to suppress its own potential."

"Today we hear a great deal about Organizational Men, Mass Culture, Conformity, the Lonely Crowd, the Power Elite and its Conspiracy of Mediocrity. We forget that the very volume of this criticism is an indication that our society is still radically pluralistic. Not only are there plenty of exceptionalists who take exception to the stereotyping of the mass culture — but that very string of epithets comes from a series of books that have been recent best-sellers, symptoms of a popular, living tradition of dissent from things as they are."

"Each of us is a specific individual, that one and no other, out of billions. I think each of us knows his own mystery with a knowing that precedes the origins of all knowledge. None of us ever gives it away. No one can. We envelop it with talk and hide it with deeds. Yet we always hope that somehow the others will know it is there, that a mystery in the other we cannot know will respond to a mystery in the self we cannot understand. The only full satisfaction life offers us is this sense of communion. We seek it constantly. Sometimes we find it. As we grow older we learn that it is never complete and sometimes it is entirely illusory."

"Any writer, reading over the typescript of a book for the last time before sending it off to the publisher, must wonder what all the effort was for. An autobiography is specially in need of justification to its author. It is a work of self-justification which itself needs justifying. Why have I written this book? Why have I written it the way I have? What does it mean to me? What do I hope it will mean to others? Each human being has at the final core of self a crystal from which the whole manifold of the personality develops, a secret molecular lattice which governs the unfolding of all the structures of the individuality, in time, in space, in memory, in action and contemplation. Asleep there were just these dreams and no others. Awake there were these actions only. Only these deeds came into being."

"Victorian society was homogeneous without being homogenized. It was, to paraphrase the epigram about Parliament, a society of extreme eccentrics who agreed so well that they could afford to differ."

"The characteristic paranoias of youth — the attribution of intention and duplicity to almost all human behavior. The young suffer terribly from the belief that the people they encounter are most of them up to something and that something has some relation to themselves. Actually, of course, most people just bobble along like apples in a stream. Usually it takes many years of experience to realize this."

"Perhaps this is what really happens in life to most good men. They are not crucified. They simply pass through life and then die, and their passing influences just a few people to make them just a little happy."

"It is a commonplace that Racine is untranslatable. This is not because his verse is difficult, but because it is not."

"It takes great labor to uncover the convincing simple speech of the heart. Poetic candor comes with hard labor, so even does impetuosity and impudence."

"The contemporary world is being pulled apart by two contrary tendencies — one toward social death, one toward the birth of a new society. Many of the phenomena of the present crisis are ambivalent and can either mean death or birth depending on how the crisis is resolved. The crisis of a civilization is a mass phenomenon and moves onward without benefit of ideology. The demand for freedom, community, life significance, the attack on alienation, is largely inchoate and instinctive. In the libertarian revolutionary movement these objectives were ideological, confined to books, or realized with difficulty, usually only temporarily in small experimental communities, or in individual lives and tiny social circles. It has been said of the contemporary revolutionary wave that it is a revolution without theory, anti-ideological. But the theory, the ideology, already exists in a tradition as old as capitalism itself. Furthermore, just as individuals specially gifted have been able to live free lives in the interstices of an exploitative, competitive system, so in periods when the developing capitalist system has temporarily and locally broken down due to the drag of outworn forms there have existed brief revolutionary honeymoons in which freer communal organization has prevailed. Whenever the power structure falters or fails the general tendency is to replace it with free communism. This is almost a law of revolution. In every instance so far, either the old power structure, as in the Paris Commune or the Spanish Civil War, or a new one, as in the French and Bolshevik Revolutions, has suppressed these free revolutionary societies with wholesale terror and bloodshed."

"As concentration and depersonalization increase in the dominant society, as the concentration of capital increases with the takeover of ever larger businesses by conglomerates and international corporations, as more and more local initiative is abandoned to the rule of the central State, and as computerization and automation narrow the role of human initiative in both labor and administration, life becomes ever more unreal, aimless, and empty of meaning for all but a tiny elite who still cling to the illusion they possess initiative. Action and reaction — thesis and antithesis — this state of affairs produces its opposite. All over the world we are witnessing an instinctive revolt against dehumanization."

"People who believe in libertarian communism can be grouped roughly under three general theories, each with its old masters, theoreticians, leaders, organizations, and literature. First there are the anarchists in a rather limited variety: communist-anarchists, mutualists, anarcho-syndicalists, individual anarchists, and a few minor groups and combinations. Second, the members of intentional communities, usually but by no means always religious in inspiration. The words “communalism” and “communalist” seem to have died out and it would be good to appropriate them to this group, although the by now too confusing word “communist” actually fits them best of all. Third, there are the Left Marxists, who prior to 1918 had become a widespread movement challenging the Social Democratic Second International. It was to them the Bolsheviks appealed for support in the early days of their revolution. Lenin’s The State and Revolution is an authoritarian parody of their ideas. They in turn have called it “the greatest pre-election pamphlet ever written: ‘Elect us and we will wither away’.” Against them Lenin wrote Leftism: An Infantile Disorder. There is a story that, when the Communist International was formed, a delegate objected to the name. Referring to all these groups he said: “But there are already communists.” Lenin answered: “Nobody ever heard of them, and when we get through with them nobody ever will.” Today these ideas are more influential than they ever have been."

"Prior to 1918 the word “communism” did not mean Left Social Democracy of the sort represented by the Russian Bolsheviks, a radical, revolutionary form of State socialism. Quite the contrary, it was used of those who wished in one way or another to abolish the State, who believed that socialism was not a matter of seizing power, but of doing away with power and returning society to an organic community of non-coercive human relations. They believed that this was what society was naturally, and that the State was only a morbid growth on the normal body of oeconomia, the housekeeping of the human family, grouped in voluntary association. Even the word “socialism” itself was originally applied to the free communist communities which were so common in America in the nineteenth century."

"Huckleberry Finn sets the tone and pattern for hundreds of American novels after it. No other civilization in history has been so totally rejected by its literary artists. Mark Twain is far more at odds with the values of his society than Stendhal, Baudelaire or Flaubert, and yet he is far more a part of it. In many ways he was the typical educated — self-educated, usually — American male of his day. He was also enormously successful, one of the most popular American writers who has ever lived. Significantly, his hack work was less popular than Huckleberry, and even his blackest, bitterest books sold very well — and still do. Perhaps the typical American male is secretly far less the optimist than he would have the world believe; but the lies he rejects and myths he believes are still those whose contradictions tortured Mark Twain."

"Any talented decadent can make unreality believable. To make reality convincing is another matter, a matter for only the greatest masters."

"As we turn over the pages of nineteenth century literature, we are constantly confronted with the question of alienation. Baudelaire, Marx, Kierkegaard, Chateaubriand, Cardinal Newman — it does not matter whether the voice comes from the Left or the Right; all are agreed in their rejection of the values of the prevailing ethic. Yet we never get a clear definition of alienation: what is man alienated from, and why? Perhaps it is precisely the democratic society, the growing affluence and education, that have revealed the natural state of man — much as the development of medicine has enabled greater accuracy of diagnosis, with the resultant tremendous increase in the record of certain diseases. Perhaps the discovery of human self-alienation was simply a statistical refinement made possible by the spread of the privileges of culture to the middle classes."

"The poet, says Baudelaire, is a decipherer, a Kabbalist of reality, a decoder. Ordinary life, if it is not a message in code, a system of symbols for something else, is unacceptable. It must be a cryptogram; it can't be what it seems. The poet's task is to decode the incomprehensible obvious. His life becomes a deliberately constructed paranoia, as Rimbaud, Breton, Artaud were to say generations later. As we read him, we discover that Baudelaire believes in the charm, the incantation, the cryptogram, but he ceases to believe in the secret. The spirits have not risen. The code says nothing. This is the mystery concealed by the disorder of the world. The visionary experience ends in itself; the light of the illuminated comes only from and falls only on himself."

"Men who live like Casanova are seldom interested in themselves; their egocentricity does not give them time for egotism."

"Harvey, Galileo, Copernicus do not seem occult to us, but they did so to their contemporaries, hierophants of the mysteries of Natural Law, revealers of the secrets of a New Order of the Ages. After all, the movement eventually came to be called the Age of Enlightenment."

"Poetry has ceased to be a public art and has become, as Whitehead said of religion, "What man does with his aloneness.""

"The moral issues with which Marcus struggles would be, as he points out, unchanged whether the universe were mechanical and devoid of meaning or value or ruled by deity or Providence; whether the will were in fact free or determined; whether there were or were not a future life, or any even fugitive rewards and punishments at all."

"The modern sensibility attempts to drain the contents of experience; these Greek poets strive to state the fact so poignantly that it becomes an ever-flowing spring — as Sappho says, "More real than real, more gold than gold.""

"No one was required to believe in the gods as Christians believe in their creeds. Socrates had always been scrupulous in observance of every accepted principle and practice of community life. However, from his questioning he had developed a civic and personal morality founded on reason rather than custom. He envisioned it as subject to continuous criticism and revaluation in terms of the ever-expanding freedom of morally autonomous but cooperating persons, who together made up a community whose characteristic aim was an organically growing depth, breadth, intensity of experience — experience finally of that ultimate reality characterized by Socrates as good, true and beautiful. The accusers were right. This is a new religion which bears scant resemblance to the old. Civic piety is founded on the recognition of ignorance and the nurture of the soil until it becomes capable of true knowledge — which is a state of being, a moral condition called freedom. The Greek city-state, not to speak of the tribal community, knew nothing of freedom in this sense, but only the liberty that distinguished the free man from the slave."

"There have always been those who, though they see tragedy as the outcome of freedom, will nevertheless judge that tragedy is not too high a price to pay."