Leading Questions

The Picture of the Future in a Box

This post is a continuation of the ideas presented in The End and The Beginning. In this one, I want to focus on three culture shifts that impact what leadership means in the 21st century.

A picture of the future in a box

Let me begin with this picture.

Here is a student using a three-dimensional printer. The blue object in the middle of the picture is being printed. This is a kit that individuals can buy for around $1,300.

All you need is a basic CAD program to begin to create prototypes of your ideas. 

I recently saw this model, RapMan 3.1, and the BFB-300 3D printer demonstrated at Hatchfest in Asheville. Rajeev Kulkarni, Vice President of Global Engineering for 3D Systems spoke on the uses of 3D printing.  His presentation described a extremely wide spectrum of application for this technology. The most impressive use of 3D printing is to create human organs from the cells of the recipient. See Antony Atala's TED2011 presentation to grasp the magnitude of this innovation in medicine.

This picture of innovative technology points to the social change that is occurring because of the advance of technology. Besides lowering the cost of protyping and manufacturing new products, people can now take their ideas from conception to market in a shorter period of time.  Kulkarni spoke about what used to take months to produce that now can be done in a matter hours or days.

Three Shifts

As I listened to Rajeev Kulkarni's Hatch presentation, I realized that in these printers I saw three significant social shifts. When the cost of manufacturing and production time are reduced, and the technology becomes affordable for individual use, then we are moving through a transition period from one era to the next.   The shifts that I see taking place are:

1. From consumers to creators / producers

2. From mass market to mass customization

3. From a mass culture to a local culture

 Let me describe each.

1. From consumers to creators / producers

With the use of basic design software and the RapMan 3d printer, any individual can become a producer of products for sale. The materials that can be used in the printing process are extensive. So, no longer will people have to depend on the marketplace to provide the products that he or she needs. With some ingenuity and business sense, they can make a shift from being a consumer of products to being the creator and producer of them.

Of course, six billion people will not automatically shift from being consumes to creators / producers. And every producer needs consumers to buy her product. Yet, it does not take many people embracing this shift in culture to dramatically impact it. The picture above is of an school girl in England using the RapMan printer.

Imagine every school in your school district having a 3d printer to complete a learning process of idea creation to product completion. Imagine the change of mind that comes to the students in that school when they can create, and not just consume.  Imagine a generation of men and women who think of themselves as creators and producers, as leaders, rather than just consumers of other peoples' creative output. 

One of the first realizations I had about 21st century leadership was that it was about personal initiative, not about roles. Leadership begins with personal initiative. Tools like these 3D printers place into the hands of people the opportunity to initiate, to create, and to produce products and solutions that can make a difference. 

2. From mass market to mass customization

The nature of product development cycles used to be months, even years, necessary to bring a product to market. As a result, it required that product to have as wide an appeal and as long a shelf life as possible. With the advent of technologies, like 3D printers, this is changing. Now in a matter of a few hours, a specialize part can be designed and produced for a customer.

There are a couple implications for this shift.

First, it changes how a company relates to the marketplace. In a one-size fits all world, the marketplace is the lowest common denominator. In a mass customized world, the individual is the market. Marketing to individuals is different than to a mass culture. This is the insight that Chris Anderson wrote about in his book The Long Tail.

Second, it makes the relationship between manufacturer and consumer more important. I've learned this as a consultant. I cannot approach any project as if there is a formula that applies to every other organization in their industry. I have to build a relationship of interest, inquiry and adaptive response to meet not only their expectations, but their needs. I enter into their organizational setting with a set of tools, not unlike a 3D printer, though I don't have one, and use my tools to address the needs that they have.

In a mass customized world, relationships matter, and that is a key to managing the shifts that I'm identifying here.

3. From mass culture to local culture

Prior to the 20th century, life for most people from the beginning of time was experienced in small towns. I remember my grandfather telling me near the end of his long life that the most significant invention in his life time was the radio. When asked why, he said, "Because it showed us what life was like in other places."

The 20th century was a century lived on a global scale, with World Wars and multi-national corporations, and, with institutions that were designed for a mass culture. It was a perspective where one size fits all, and that all people are to be treated a like. Individuality was rebellious and conventionality was the norm.

Those days are slipping away as innovations, like 3D Systems printers, make it possible to create a business that serves customers globally from an office in a small town with an internet connection.  It is the twin developments of innovation for individual productivity and the failure of large organizations to function in a one-size fits all world.

As a result, the meaning of global and local is changing. It is less about a mass market culture of sameness, and more about a culture of relationship where I can serve you, regardless of where you or I live. We can be connected. We can communicate, collaborate and coordinate our projects from wherever we sit today.

It isn't just that we live in a time of the long tail, or that technological innovation provides a basis for mass customization or a better foundation for individual initiative. Each is true. At a deeper level, it means that any individual with a minimum investment can pursue their own sense of calling as a person, and do it in a social context of others who share their vision and commitment. This is an emerging reality that will seriously impact the nature of leadership and organizational design in the future.

One way of understanding this development is to see this as the ascendency of the local. I've written about it here, here and here.

The key to making a local orientation work is openness. For many people, local is just another word for provincial, or closed. However, if local is less physical place, and more a relational space, then we can begin to see that my local can include colleagues in Japan, Pakistan, England, Canada, and my neighbors nearby in Asheville.

In a local community, you share a concern for people, for families, for education systems, the business community and for those less fortunate. It is a concern for the whole person, not just for the transaction.

For example, I can share a concern that my friends in California have for the economic and social conditions of their small coastal town, and feel that as their community grows, that I contribute to their growth.

A local community orientation can function in any social or organizational structure. It is the heart of team work. It brings personal initiative, shared responsibility, and common goals and values together.

Leading Through These Shifts

The implications of these shifts for organizational leaders is fairly simple. It means that instead of being organizational process managers, we must become culture creators. The culture that forms from our leadership provides an open environment for individaul initiative, relationship building, and shared responsibility.

The local in this sense is like the ancient Greek polis as described by Victor Davis Hanson in his fascinating book, The Other Greeks: The Family Farm and the Agrarian Roots of Western Civilization. He writes in the introduction,

The early Greek polis has often been called a nexus for exchange, consumption, or acquisition, but it is better to define it as an "agro-service center." Surplus food was brought in from the countryside to be consumed or traded in a forum that concurrently advanced the material, political, social, and cultural agenda of its agrarian members. The buildings and circult walls of a city-state were a testament to the accumulated bounty of generations, its democratic membership a formal acknowledgment of the unique triad of small landowner, infantry soldier, and voting citizen. The "other" Greeks, therefore, were not the dispossessed but the possessors of power and influence. Nor is their story a popular account of slaves, the poor, foreigners, and the numerous other "outsiders" of the ancient Greek city-state. The real Greeks are the farmers and infantrymen, the men and women outside the city, who were the insiders of Greek life and culture.

The rise of independent farmers who owned and worked without encumbrance their small plots at the end of the Greek Dark Ages was an entirely new phenomenon in history. This rougly homogeneous agrarian class was previously unseen in Greece, or anywhere else in Europe and the surrounding Mediterranean area. Their efforts to create a great community of agrarian equals resulted, I believe, in the system of independent but interconnected Greek city-states (poleis) which characterized Western cutlure.

The shifts indentified in this post, to me, point to a similar opportunity that the early Greek farmers had. Through their collaborative relationship of shared responsibility, together they created the Greek polis that remains as the model for what cities and communities are in the West.

The ascendency of the local will come as a result of these shifts. And with it a new conception of leadership as more personal, more collaborative, more focused on impact, will emerge to provide it descriptive power that inspires innovation.

The End and the Beginning

Seeing what's coming

What if our past experience instead of illuminating the future, obscures it? What if the way we have always approached a problem, or the conduct of a single day, or the organization of our work makes it more likely that we end up not accomplishing what we envision?

Working in planning processes over the years, I've concluded that people can see what they want, but fail to reach it because of how they go about it.  We can imagine the future, but not see the path that will take us there. This gap in our abilities is becoming more acute as the ways we have worked are becoming less effective.

From another perspective, we rarely see the end of something coming, or the beginning of the next thing. We tend to see in retrospect.  Our aversion to change, I believe, is largely because we don't like surprises. We defend the past hoping that it is sustainable into the future, even if we see a better, different one.The past, even less than ideal, at least seems known and more certain, more secure, more stable, more predictable, more confortable, at one level.  It does not mean that it is satisfying or fulfilling, but it seems safer. 

As a result, instead of providing us a sound basis for change, the past can inhibit us from achieving the vision that we see. Instead, we live by a set of cultural forms that must be defended against change. In other words, the form of the way we live and work remains the same even after its vitality has gone. 

Change that has come

What impresses me about our time is how fast change is happening, and how quickly things we thought were normative seem less relevant.

Ten years ago, websites were the rage. You weren't on the cutting edge of business without one. Today, Facebook, Twitter, LinkedIn and a host of other social media platforms are the norm for a business. Twenty years ago, CDs were the norm. Now, digital I-Tunes downloads. Thirty years ago, the Soviet Union was the West's nemesis, now militant Islam. Forty years ago, Vietnam and racial equality were the dominant issues of our time. Now we have an African-American President, and Howard Schultz wants Starbucks in Vietnam. Fifty years ago, President Kennedy was challenging the nation to go to the Moon within the decade. Today, the government is putting space exploration on the back burner as space travel is becoming privatized.

Could we have imagined these changes?  Possibly. We'd probably not be able to see how they'd happen. That is the curious thing about visions and visioning. We can imagine the end, but not the means.  The pathway to the future goes through today and tomorrow. Yet, we are captives of our past thinking and experiences.  They are the measure of what is possible and what can be done.

The End and the Beginning

I have been reflecting, in particular, on these thoughts over the past several months.  I've tried to step back without prejudice and identify what I see without reducing it down to a few simple categories. What I do see are the markers of change in three broad areas.

For one it is the The Beginning of the End, for another The End of the Beginning, and for another, surprisingly, The Beginning of a long delayed Beginning.

Some of this reflection was prompted by a conversation about a project event to take place later this year. It was a discussion about how businesses function. The contrast was between a focus of work as a set of tasks to be done and the importance of human interaction in meeting organizational goals. I realized coming out of that conversation that this project, for me, represented a turning point in human and organizational development. It provided a picture of the past and the future. The past as the Industrial model of business organization and the future of organizations as communities of leaders. That last phrase was what I envisioned a decade and a half ago when I began my consulting business. Only now, after all these years, do I see that simple idea beginning to have relevance for the way we live, work, organize and lead organizations.

What I see is:

The Beginning of the End of the Progressive ideal.

The  End of the Beginning of the Capitalist model.

The Emergence of freedom and democracy on a global scale.

The first two, Progressivism and Capitalism, along with modern Science, are the principal products of the age of Enlightenment.

The Progressive ideal believed, and still does by many of its advocates, that through government control of science and industry a free, equitable and peaceful world could be achieved. Conceived during the 19th century as a belief that society could be perfected, and as a counter-balance to the industrialization taking place in Europe and the United States, it was an utopian belief in a well-order, controlled, uniform world.

The Capitalist model was born in a belief that each individual should be free to pursue their own economic welfare, and not be forced by government rules or economic servitude to do that which they choose not to do. It was the ideology that provided the basis of the industrialization out which has come prosperity for more people in history and the rise of the modern middle class.

Both the Progressive ideal and the Capitalist model have brought great benefits and liabilities to society. They form the two sides of virtually every divisive issue confronting the world today. They are quite similar, yet in very different ways. Both are organized around the control of power and wealth. Both have been institutionalized in the large, hierarchical organizations in Washington and on Wall Street, and in similar institutions throughout the world.

Over the past decade, the Progressive ideal and the Capitalist model have begun to show their age. The assumptions that underlie these ideologies are being challenged by forces of change that are beyond their control. Because the control of global forces of change is problematic and less realistic.

A principal assumption of the Enlightenment is that we can know what we need to know by analytical decision making. In other words, by identifying the parts of a situation, we understand it, and therefore can design a strategic mechanism for controling the outcome.  This analytical process works very well in the realm of the natural sciences, less so in the realm of the social sciences. To paraphrase novelist Walker Percy, "Science can tell us how the brain functions, but not about the functioning of the mind."

At the beginning of this essay, I wrote of what I was seeing The Beginning of The  End of the Progressive ideal and The End of the Beginning of the Capitalist model. Neither of these observations are political statements. I am not a Democrat, nor a Republican. I am not a Progressive nor a Libertarian. I find none of the current choices of political affiliation representative of my own perspective and values. I speak as an outlier, not an antagonist. 

I see these ideological movements as products of a different time in history. The assumptions and the way of thinking that brought these ideologies into prominence are now receding in appropriateness. The conditions that gave rise to these ideas over the past three hundred years are now giving way to new conditions.  If progressivism and capitalism are to survive, then their proponents must change.

Emergent connection

These ideologies born in the age of Enlightenment share a reductive approach to knowledge. In other words, we gain knowledge and understanding by breaking things into parts. The assumption is that things are collections of discrete parts.  Yet, we know that in the natural sciences, the mixing of different chemical elements creates something new and different that cannot exist in any other way. Water being the most obvious example.

However, in the social realm, there is a shift toward emergent knowledge as the basis for understanding what is.  The emergent perspective sees connections and wholes rather than just parts. In a network of relationships, the value isn't one person, but rather the connections that one person has to other persons. 

Think of it as the difference between those radio ads selling lists of sales leads, and knowing the person who has a relationship with 100 of those buyers. The former is a list of contacts, of names and addresses. It is a parts list.  The other is a picture of a network of connections that one person has. This second picture is the picture of the future, for it is a picture of relationships.

We see emerging forces all around us. Again, this is not a political statement, but an observation. One difference between the Tea Party demonstrations and the Union demonstrations of the past year is the difference between an emergent organization and a traditional hierarchical one. The Tea Party organization is intentionally decentralized in local communities. Unions are designed as centralized concentrations of power.  One body speaking for a host of organizations.

 The difference here is between a centralized and decentralized organizational structure, like that described in Ori Brafman and Rod Beckstrom's book, The Starfish and The Spider. The centralized structure (the spider) is vulnerable at the top. Take down the leader, and the organization suffers significant loss of prestige and power. The decentralized system (the starfish) is not vulnerable at the top, because there is none. In a decentralized system, no one expression controls the fortunes of the whole. The centralized is the industrialized model, and the decentralized, an emergent one. The system that the Progressive ideal and the Capitalist model share is one of centralization. Operating separate from both are independents and small business entrepreneurs. The difference is between a hierarchy of control and a network of collaborative relationships.

The recent rebellions in the Middle East are also examples of this emergent model. The use of cell phone and internet technology to connect people in agile, less structured ways make these rebellions possible, not necessarily successful, but possible.Their desire is for a freedom that they see provided and secured by democracy. When thousands of demonstrators fill the streets of Cairo seeking the end of a repressive regime, their impact is far greater than their numbers. We see a visual counterpoint of the difference between being a nation of free people and one living under an authoritarian government.

Even as the Progressive ideal and the Capitalist model decline, the impetus towards freedom and democracy grows. I heard recently that there are now more nations with democratic governments than at any time in history.  Democracy that grows from a grassroots base is an emergent model. The impact is greater than the sum of its individual parts. In an emergent context, one person's actions can serve as a catalyst for thousands more. For example, the recent uprising in Tunisia was started  when a street merchant Mohamed Bouazizi set himself on fire to protest the abusive treatment by police of his vegetable cart business.

The Network is Emergent

In business, the emergent model has relevance. When a business perceives itself to be a structure of parts, processes and outcomes, following upon the centralized industrial model, then it has a much more difficult time seeing the value that exists in the relational connections that exist both between people and within the structure itself. It is why so many businesses become siloed and turf battles insue.

However, when a business sees itself as a network of interactive individuals, then the whole is greater than the sum of its parts. The result is higher levels of communication, collaboration and coordination.

While the Progressive ideal and the Capitalist model are products of the age of Enlightenment, emergence, freedom and democracy are even older ideas finding new ground and relevance.  In the traditional business organization, their relevance can be seen in two ways.

First, in the freedom of the individual to take responsibility through their own initiative. This perspective harkens back to the ancient Greek democracies where Greek farmers and small business owners participated in the governance and protection of their city-state. For businesses to replicate such an ethos requires a shift in perspective from employees as functionaries of the tasks of the company to a recognition of the potential contribution that each person offers. It is in this sense that each person leads out of their own personal initiative to give their best to the company.

Second, in the emergence of businesses as human communities of shared responsibility. The traditional approach has been to break down the organizational structures into discrete parts of tasks and responsibilities, and to staff to that conception of the organization. This traditional hierarchical approach worked in simpler times when businesses were less global, more homogeneous, and employees less well trained, and had the technology to advance their contributions beyond their individual position in the company.

Today, the environment of business has changed, as the context becomes more complex and change accelerates. Agility and responsiveness are not embedded in structure, but in human choice and in relationships that amplify those shared choices to make a difference. It is the freedom to take initiative to act in concert with others that creates the conditions of successfully managing the challenging environment of business today. The result of a greater emphasis on relationship, interaction and personal initiative is a shift in culture. One only has to select any page in the Zappos.com Culture Book to see the influence of genuine community upon the attitudes and behaviors of the company's workforce.

The Keys to Change

I began this post by saying that we rarely see the end of something coming or the beginning of something new. What I offer here has been germinating in my mind for the past three years. It is still not yet fully formed, and may never be. Yet, I am convinced that the changes that I see happening mean that there is no going back to the halcyon days of the 1990's or even the 1950's.  Business organizations will not long succeed as mechanistic structures of human parts. Rather they must emerge into being communities of leaders, where individual initiative, community and freedom are fundamental aspects of the company's culture

The keys to the future, in my mind, are fairly simple.

1. Leadership starts with individual employees' own personal initiative to make a difference. Create space and grant permission for individual employees to take initiative to create new ways of working, new collaborative partnerships and solve problems before that reach a crisis level.

2. Relationships are central to every organizational endeavor. Create space for relationships to grow, and the fruit will be better communication, more collaboration between people and groups, and a more efficient coordination of the work of the organization.

 3. Open the organization to new ideas about its mission. Identify the values that give purpose and meaning to the company's mission.  Organize around those values that unite people around a common purpose, that give them the motivation to want to communicate better, collaborate more, and coordinate their work with others.  Openness is a form of freedom that releases the hidden and constrained potential that exists within every company.

We are now at the End of an era that is unprecedented in human history. The next era is Beginning, and each of us has the privilege and the opportunity to share in its development. It requires adapting to new ideas, new ways of thinking, living and working. I welcome the change that is emerging, because I find hope that a better world can be gained through its development.

Quick Takes: Robert Kaplan on the other Vietnam experience

"The Vietnam analogy looms ever larger in the debate over Iraq, but the U.S. military has memories of that conflict that the public doesn't." Robert Kaplan

Most reporting on the war and politics is more Elmer Gantry than what we think of as journalism.  It is an evangelical politics ( small "e") attempting to convinced us to convert to their expert perspective.  I don't watch network tv news any more, and I avoid newspaper articles on the war and politics. I know that more is happening in the war than what gets reported, and I am not interested in any candidate, and will be even less so a year from now when the Presidential race kicks into high gear.   I offer this perspective as a preface to Robert Kaplan's latest The Atlantic Monthly piece - Rereading Vietnam - about the very different experience that Vietnam era soldiers had during that war.

What first drew me to Kaplan was his book - Warrior Politics: Why Leadership Demands a Pagan Ethos.  He like Victor Davis Hanson understood that the roots of  Western societies success on the battle field is rooted in a 3000 year old philosophical mindset that was first articulated by Homer in  The Illiad, and then preserved in the writings of historians like Thucydides, Herodotus and Virgil.  At the heart of these writings is the notion of duty, honor, loyalty, sacrifice and personal character.  We speak of these as ancient virtues, but it is these virtues that have been at the core of the US military strength throughout our history. 

Kaplan's article points to soldier biographies and personal writings on Vietnam that present a picture of war that most Americans have not heard.  He begins with the story of Bud Day ( Robert Coram, biographer of John Boyd, has just published Day's biography. The Boyd book is essential reading, and I'm sure the Day book is too.) Kaplan describes Bud Day, and then tells a story.

In 1943, at the age of 18, George Everette "Bud" Day of Sioux City, Iowa, enlisted in the Marines. He served in the Pacific during World War II, and later became a fighter pilot. He flew the F-84F Thunderstreak during the Korean War and the F-100F Super Sabre in Vietnam. Bud Day, a legendary "full-blooded jet-jock" as one recent account dubbed him, would see service in all three wars as a sanctified whole: For him the concept of the "long war" was something he had built his life around in the middle decades of the 20th century. As an Air Force major, he was the first commander of the squadron of fast FACs (forward air controllers), who loitered daily for hours over North Vietnamese airspace, seeking out targets for other fighter bombers. With the most dangerous air mission in the Vietnam War, Day and the other fast FACs were known as "Misty warriors." Misty was the radio call sign that Day himself had chosen for the squadron, inspired by his favorite Johnny Mathis song. The Mistys were "an aggressive bunch of bastards who pressed the fight; they got down in the weeds" and "trolled for trouble," writes Robert Coram in a recently published book about Bud Day, American Patriot. On August 26, 1967, Bud Day's luck ran out. He was shot down over North Vietnam.

Then the story.

In December 1967, a prisoner was dumped in Day's cell on the outskirts of Hanoi, known as the Plantation. This prisoner's legs were atrophied and he weighed under 100 pounds. Day helped scrub his face and nurse him back from the brink of death. The fellow American was Navy Lieutenant Commander John Sidney McCain III of the Panama Canal Zone. As his health improved, McCain's rants against his captors were sometimes as ferocious as Day's. The North Vietnamese tried and failed, through torture, to get McCain to accept a release for their own propaganda purposes: The lieutenant commander was the son of Admiral John McCain Jr., the commander of all American forces in the Pacific. "Character," writes the younger McCain, quoting the 19th century evangelist Dwight Moody, "is what you are in the dark," when nobody's looking and you silently make decisions about how you will act the next day.

It is this character that Kaplan's writing continues to identify.

Kaplan spends a good deal of time on Admiral James Stockdale's writings.  His books are not just personal accounts of being a fighter pilot and the highest ranking POW during the Vietnam War, but a philosophical link back in time to the ancient wisdom that emerged out of Greek and Roman civilization.

In an era where being "manly" is treated more as a fashion sense (a manly body wash for your man suit.) than as a type of character, these men that Kaplan covers in this essay are worth knowing because they are manly in the sense that Achilles would understand.

War isn't as simple as the media pundits and politicians would like us to think. It isn't a management problem. It isn't a law enforcement problem.  It isn't something that can be managed like you manage you kids after school schedule. It is life and death, not only for soldiers, but for innocent civilians.  It is a clash of philosophies about life, society and the future.

Over the past four and a half years, as the Iraq war has been waged, and as I've listened to the politicians and the media pundits pontificate on the war, the question that continually came to mind - "Of these people, who would sacrifice their life so that the people in their neighborhood could remain safe and free?"  None of these people give me confidence that they are trust-worthy in this regard. Why?  Because they fail to understand what Kaplan understands. That duty, honor and sacrifice are virtues that make societies strong and great. It is one of the reasons that this virulent form of Islam is so difficult to defeat. They understand that self-sacrifice is necessary if victory is to be gained.

Kaplan tells the stories of men who were willing to endure pain and mutilation in order to preserve the lives of their fellow soldiers. They did so knowing that to fail would mean death, but more importantly dishonor.  I deeply respect the men and women who serve in our armed forces.  I respect them for their courage, their love for their country and for the character they display that is the foundation of peace in the future.

HT: Instapundit

Quick Takes: Hanson on Why Study Dead Greeks?

Victor Davis Hanson is a farmer and specialist on the classical world. If you've never read any of his work on the ancient world, you have missed a perspective that he describes here.  Here's a portion.

I came to look at the world of Greek and Latin literature as a garden on the other side of a strong door of modernism, a barrier which could not be opened. We look at this fascinating world through a tiny key-hole only (given the loss of most of classical literature and our feeble efforts to make-up for it with archaeology and epigraphy).

But knowledge of Greek and Latin allows us, through some mysterious power of transformation, to glide through the keyhole and into the other side, where suddenly everything comes alive and continues to instruct and entertain about the unchanging human condition. And what a lesson it is in the world of Thucydides, and Euripides, and Horace and Tacitus! Like stale air before a fresh wind, immediately gone is the falsity of the modern politically-correct age.

Old-age is never golden, but hard and humiliating, a time of illness of the worst sort from incontinence to deafness, assuaged only by the accumulation of experience and wisdom, and a certain resignation for what’s ahead. Teen-agers are not always vulnerable victims preyed on by their elders, but sometimes smart sassy pros who use their youth and beauty to humiliate pathetic old gawkers and hangers-on. Thracians are wild and uncouth, Cappadocians big and stupid, Athenians oily-tongued, Boiotians hard-working but boring, dull rustics.

The Greeks don’t believe these stereotypes are ironclad, merely funny and more often than not accurate—and couldn’t care whether you the reader find them offensive. Farmers appear more reliable than rhetors, poets more inspired than educated, and the rich as fragile and over-refined as the poor are uncouth. The more you hammer or plow, the more hardened you become; the more your read or think, the softer and more impractical—the mean, to meson, then being critical, this elusive combination of thinking and exertion.

Virtue is pretty simple in this other world: duty to the state, civic participation in all its manifestations; abidance to the truth; avoidance of sin as defined mostly by avoidance of overindulgence, as in too much money, talk, drink, sex, food, and sleep; financial and social loyalty to children and friends; and unceasing cultivation of mind and body. Public secular shame, not private religious guilt, is the goad that keeps us on track.

Absent is the modern notion of victimization in which any character lapse is automatically attributable to some past childhood, parental, gender, racial, or class infliction. Usually you screw up because you were weak, or selfish, or stupid, and if you don’t make amends, it was due to an innate character flaw rather than momentary weakness.

And most importantly, there is no myth that human nature is malleable, and radically changed by money and education. Thus there exists on the other side of this modernist door, in this enticing garden, our old now taboo words like lazy, stupid, traitor, cowardly, no-good, disgraceful, shameful, etc., and an expectation that when a society is given too much money, leisure, and affluence, people will usually do all sorts of ludicrous things, being people after all—perhaps in our own time like watching Anna Nicole Smith Fox News Alerts, complaining that Wal-Mart has run out of motorized shopping carts as you devour Big Macs (I saw just that two days ago), and spending $10,000 on batteries and hydraulic lifters for your car while not investing $200 a month for catastrophic health insurance plan.

Then you put down the poems of Catullus or Homer’s Iliad and get sucked back through the keyhole into our modern world, in which there is a veneer, a falsity really, that coats almost everything we do, sometimes for good reasons, more often for the bad. So it is a fine thing to read a little Greek and Latin each evening to remind us that the modernist mindset is antithetical to almost everything that preceded it, and mostly a human reaction to a novel generation of once unimaginable and now unlimited choices, appetites, and opportunities.

I've had Greek, and Hebrew had me for lunch. My kids have had Latin, and one begins Greek this fall. The ancient world is one worth visiting, even in English translation. The ancients whether Greek, Roman or Hebrew tells about ourselves. There is no spin or marketing flourish. Just a true depiction of the human animal in all his greatness and weakness.

If you've not read Hanson, let me suggest you start with Wars of the Ancient Greeks or The Western Way of War: Infantry Battle in Classical Greece.  He reads the ancient world through the lens of being a farmer and having lived his life in a rural environment. His work on the relationship of farming to Greek wars was groundbreaking. If the ancient world holds any allure for you, you'll find Victor Davis Hanson an excellent guide for your journey through the key-hole.