Why can’t we do what we like to do?
– this was the question a Chinese student asked me when I visited the country the last time and walked across the Campus before going to the
conference. It had been one of these somewhat strange encounters: a student seeing a Westener, taking the opportunity to proudly exercise a bit of English. I am never sure what to think about it – it reminds me of what can be read in Bakewell’s ‘Existentialist café’:
Not being black, not being gay, not being in Switzerland, there is still sometimes ‘something special’ about being white and hetero and in China [similar applies in other countries, including the occasional introduction as ‘Herrmann the German’ after having lived there nearly twenty years, and an introduction that actually was meant to be very kind] – sure, there is some ambiguity about it, depending on the ‘other person’ [the one who looks, stares or dares to talk …], the own mood and …, ah, so many things, including a possible nice smile or a somewhat rebukingly-fearing look.Is all this what some people man when they are talking about ‘social skills’?
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A sentence in Marten Blix book on Digitalization, Immigration and the Welfare State [Edward Elgar, 2017] made me thinking about this in a wider context. On page 84 we can read:
Whether automation will hit an insuperable obstacle when it comes to to tackling tacit skills remains to be seen. Rather than being brick wall beyond which automation cannot venture, tacit knowledge might be reshaped or subject to circumvention and redefinition.
The highlighted part is as remarkable as easily overlooked: Skills, by [my??] definition have the tendency to be as set of rules, more or less easy to learn and also simple to algorithm-ise – the simplicity consists basically in something we may call ‘cutting off the edges, making the wedges’.
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Life and living is not just a technical rule – though in the context of digitisation and IT-development technical rules surely play a more pronounced, more visible role. Underlying is a social rule: the arrogance of a class that aims on shaping a world according to its own image …. Doesn’t this remind the person, well versed in the bible of
Genesis 26 ff.? There we read:
Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” Then God said, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, and every tree which has fruit yielding seed; it shall be food for you; and to every beast of the earth and to every bird of the sky and to every thing that moves on the earth which has life, I have given every green plant for food”; and it was so. God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
Those in the dark, remain invisible, are expelled, allowing the untouchables to be amongst themselves:
This egalitarian style can clash with the Valley’s reality of extreme income polarization. ‘Many tech companies solved this problem by having the lowest-paid workers not actually be employees. They’re contracted out’, Schmidt explained. ‘We can treat them differently, because we don’t really hire them. The person who’s cleaning the bathroom is not exactly the same sort of person.’
(Freeland, Chrystia, 2012: Plutocrats: The Rise of the New Global Super Rich and the Fall of Everyone Else; New York: The Penguin Press)
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Coming back then to Anhui [and Changsha … – and even some international airports or some ‘melting pots’ of apparently complete and absolute indifference], perhaps one should think also more about the need of social knowledge as something that entails sovereign mastering of technical rules going hand in hand with empathy when encountering the other: fully understanding the other person [the one who looks or stares or dares to talk …], the own mood and …, ah, so many things, not least the respect of oneself as part of the situation: also with his/her own rights, defined by the interaction ….
And coming back to the question of the student:
why can’t we do what we like to do?
I suppose the answer is simple: because we are teaching and learning too many skills, and too little real knowledge. We are, even after the supposed enlightenment, and perhaps increasingly again ruled by gods, not by ourselves. And we do not even need a question as the answer is always the same, not allowing any critique anyway. And not even allowing a question … –
boxing people ….
COMMEDIA DELLA VITA OR PÁNTA RÊI'S FIRM GROUND 