The decision-making process is difficult. As a friend used to say, "the quality of the decision is a function of the quality of the process." In Pirkei Avot 1:8 post, I discussed the primary challenges to objectivity: bias and cynicism. If I am not engaged in either of these , Pirkei Avot 1:9 provides additional wisdom on becoming objective.
Continuing in the language of the legal system, the author of this passage focuses on the role of the "witnesses." In 1:8, the "judge" was referenced in the sense of the decision-making faculty and "litigants" were referenced in the sense of opposing desires. The "witnesses" in 1:9 reference the data points themselves.
The author begins, "be extensive in questioning the witnesses," that is, be as thorough as possible gathering the information available. "In questioning" comes from the Hebrew phrase lachakor, which also has the sense of "for exploring." In other words, there is not a conclusion in mind. The questioning should be open-ended - an exploration in the sense of letting the data points unfold, without arranging or ordering.
Confirming this interpretation is some advice in the second part of passage: "be cautious with your words so that the witnesses do not learn to lie." In order for the "witnesses" to be truthful, they must not be led as a lawyer would lead. It is tempting to connect the data points too early thereby making those data points lie. Be patient; let the data points speak for themselves. (Another good translation for "witnesses" might be "facts." As we all know, "facts" can lie if forced.)
Saturday, December 29, 2007
Tuesday, September 18, 2007
A Random Reading
In what may be one of the most random posts on this blog, I wanted to write about a pattern that may exist. The English letter and the Hebrew letter is written from left to right, while the Arabic letter is written from right to left. The English sentence is written from left to right; the Hebrew sentence and the Arabic sentence is written from right to left. Any cultural pattern?
In discussing this with a friend of mine, he posited that two great forces drive reality - Justice and Mercy. These forces are driven by the attributes at work in our system - Justice is essentially the way it works and Mercy is the way we want it to work. (Alot more could be said about this and perhaps a later post will address it.)
His thesis is that cultures which write letters from left to right are based on Justice, while cultures that read and write from right to left are based on Mercy. Thus, English and Hebrew language-based cultures are Justice-based, while Arabic cultures are Mercy-based. Further, the writing of the sentence either confirms or offsets this primary emphasis (primary because of the building block nature of the emphasis). Thus, English language-based cultures are Justice-based with an additional Justice emphasis. Hebrew language-based cultures are Justice-based with an additional Mercy emphasis. Arabic language-based cultures are Mercy-based with an additional Mercy emphasis.
I think that there is probably something to this novel theory. I spend much of my time reading annual reports. The format in most of these reports reads with the most recent on the left backwards to the right. In a sense, we are reading history backwards and the way management wants it to work. If, on the other hand, we were to read the reports as they historically occurred, we would be reading with Justice - which is really the thing I want to do with an annual report, but not typically what the management would want. Just a thought.
In discussing this with a friend of mine, he posited that two great forces drive reality - Justice and Mercy. These forces are driven by the attributes at work in our system - Justice is essentially the way it works and Mercy is the way we want it to work. (Alot more could be said about this and perhaps a later post will address it.)
His thesis is that cultures which write letters from left to right are based on Justice, while cultures that read and write from right to left are based on Mercy. Thus, English and Hebrew language-based cultures are Justice-based, while Arabic cultures are Mercy-based. Further, the writing of the sentence either confirms or offsets this primary emphasis (primary because of the building block nature of the emphasis). Thus, English language-based cultures are Justice-based with an additional Justice emphasis. Hebrew language-based cultures are Justice-based with an additional Mercy emphasis. Arabic language-based cultures are Mercy-based with an additional Mercy emphasis.
I think that there is probably something to this novel theory. I spend much of my time reading annual reports. The format in most of these reports reads with the most recent on the left backwards to the right. In a sense, we are reading history backwards and the way management wants it to work. If, on the other hand, we were to read the reports as they historically occurred, we would be reading with Justice - which is really the thing I want to do with an annual report, but not typically what the management would want. Just a thought.
Saturday, June 30, 2007
1:8 Becoming Objective
The Fourth Step of Twelve Step programs reads, "we made a searching and fearless moral inventory of ourselves (pg.59)." This step requires a "fact-finding" and "fact-facing" process (pg.64). Clearly, when we begin by fooling others, we end by fooling ourselves. Objectivity is important, but difficult because of our inherent subjectivity.
Pirkei Avos 1:8 has some helpful advice for assisting our objectivity. The first section of the verse tells us that we are not to place ourselves as a lawyer.
The first section reads al taas atsmecha which can be translated as "do not make yourself" corchei hadayanin "an arranger of judges" or "an advocate who arranges pleas before a judge" or, in our parlance, "a lawyer." The awkwardness of this phrase indicates either a shortage of or embarrassment about the biased role of organizing information so as to persuade judges.
We are warned against being an advocate. I see several reasons. First, I am more likely to become biased. Second, I am likely to get emotionally attached to my viewpoint and dislike those who disagree. Third, and even more importantly, I am likely to begin "playing God" as I lodge with certainty that Reality ought to be other than as it is.
The second section reads "when the litigants are standing before you, let them all be in your eyes as guilty." This section would seem to contradict the advice given earlier in 1:6 "judge every person favorably." Is there a resolution to it? I think so. Just as in the first section, we are urged to not be biased because it will distort Reality, so in the second section we are assured that Reality is as it ought to be, i.e, God's in control. It is important to realize that the litigants are standing there for good reason, not because it is an unjust or random universe.
The third and final section reads "but when they are dismissed from before you, let them all be in your eyes as innocent, provided they have accepted upon themselves the judgment." Here the implied warning is to not obsess about the process. By letting go of it, by understanding that the process has been completed, we are relieved of our entanglement.
But what of the final contingency? Why would we be involved, in any way, to see that they have accepted upon themselves the judgment? Here, I believe, the warning is for us, not for them. If we see them "as innocent," we may be inclined to reach to avert their consequences with such a new view in mind. This final part warns of attempts against the benefits of the process of consequences.
Pirkei Avos 1:8 has some helpful advice for assisting our objectivity. The first section of the verse tells us that we are not to place ourselves as a lawyer.
The first section reads al taas atsmecha which can be translated as "do not make yourself" corchei hadayanin "an arranger of judges" or "an advocate who arranges pleas before a judge" or, in our parlance, "a lawyer." The awkwardness of this phrase indicates either a shortage of or embarrassment about the biased role of organizing information so as to persuade judges.
We are warned against being an advocate. I see several reasons. First, I am more likely to become biased. Second, I am likely to get emotionally attached to my viewpoint and dislike those who disagree. Third, and even more importantly, I am likely to begin "playing God" as I lodge with certainty that Reality ought to be other than as it is.
The second section reads "when the litigants are standing before you, let them all be in your eyes as guilty." This section would seem to contradict the advice given earlier in 1:6 "judge every person favorably." Is there a resolution to it? I think so. Just as in the first section, we are urged to not be biased because it will distort Reality, so in the second section we are assured that Reality is as it ought to be, i.e, God's in control. It is important to realize that the litigants are standing there for good reason, not because it is an unjust or random universe.
The third and final section reads "but when they are dismissed from before you, let them all be in your eyes as innocent, provided they have accepted upon themselves the judgment." Here the implied warning is to not obsess about the process. By letting go of it, by understanding that the process has been completed, we are relieved of our entanglement.
But what of the final contingency? Why would we be involved, in any way, to see that they have accepted upon themselves the judgment? Here, I believe, the warning is for us, not for them. If we see them "as innocent," we may be inclined to reach to avert their consequences with such a new view in mind. This final part warns of attempts against the benefits of the process of consequences.
Friday, May 18, 2007
1:7 Know When To Run
The last section of Pirkei Avos 1:6 finishes with "judge every person favorably." The first section of the next verse - Pirkei Avos 1:7 - reads, "distance yourself from a bad neighbor." What a striking contrast of seemingly opposite approaches!
However, more consistency is yielded by interpreting "bad neighbor" as an ongoing person, institution or principle of "badness," or ra. This section is placed here because someone may justify approaching such ra by saying, "I'm only here because I am open-minded and judging every person favorably." There are clearly times that our motives are suspect.
The next section of verse 1:7 reads "do not join with a bad person." Here a more fruitful interpretation involves focusing on the activity rather than the person. Unlike the prior section which describes a place of ongoing activity, this section describes joining an activity in the planning stage.
The final section of 1:7 reads, "do not abandon bad happenings" with the key word poranut, literally meaning "bad happenings." This section gives clarification to the earlier two sections. In the earlier sections, we are to avoid a place of bad activity and planning a bad activity, but now we are told not to abandon a "bad happening" by simply labeling it a bad activity. Growth in life requires embracing not abandoning challenges.
The focus of this verse, then, seems to be to help us determine what the classic country song advises when it plays, "know when to run."
However, more consistency is yielded by interpreting "bad neighbor" as an ongoing person, institution or principle of "badness," or ra. This section is placed here because someone may justify approaching such ra by saying, "I'm only here because I am open-minded and judging every person favorably." There are clearly times that our motives are suspect.
The next section of verse 1:7 reads "do not join with a bad person." Here a more fruitful interpretation involves focusing on the activity rather than the person. Unlike the prior section which describes a place of ongoing activity, this section describes joining an activity in the planning stage.
The final section of 1:7 reads, "do not abandon bad happenings" with the key word poranut, literally meaning "bad happenings." This section gives clarification to the earlier two sections. In the earlier sections, we are to avoid a place of bad activity and planning a bad activity, but now we are told not to abandon a "bad happening" by simply labeling it a bad activity. Growth in life requires embracing not abandoning challenges.
The focus of this verse, then, seems to be to help us determine what the classic country song advises when it plays, "know when to run."
Saturday, April 14, 2007
"Right-sizing"
In the Pirkei Avos, verse 1:6 reads "make yourself a teacher, acquire yourself a friend and judge every person favorably." This verse has three components yet each component could stand on its own. Why were they put together? Is this simply a Reader's Digest verse?
Before looking at them together, let's look at each component. The first - "make yourself a teacher" has peculiarity in the verb "make" (asai, in Hebrew). Of course a teacher is important, so why not "find" one?
To me, the implication is clear. We are apt to be cafeteria-like in our approach. So "make" seems to have force here, as in, "see if you can make me.." We are to force ourselves to follow what our teachers say - even when we disagree. They have perspective on our situation which we lack.
"Acquire yourself a friend" also has peculiarity in the verb "acquire" (k'nai, in Hebrew). This verb has a financial sense, as in "buy" yourself a friend. Isn't that exactly the wrong way to get a friend?
To me, the implication is again clear. The long term qualities of a friend are similar to the long term qualities of a good investment. Just as finding a good investment requires patience and attention, so too does finding a good friend.
Finally, "judging every person favorably" requires an extraordinary shift in perspective. By viewing each person favorably, we are giving everyone the benefit of the doubt. Although such a viewpoint is difficult to maintain, the rewards are significant and numerous. Along these lines, Schopenhauer said, "a man can do as he wills, but not will as he wills."
Each component of this verse is critical to "right-sizing" our egos. A teacher will make us take actions which are beneficial to us, but in our blind spot. A valuable friend will also challenge us to expand our perspectives. Finally, judging others favorably will remove logs from our eyes.
Before looking at them together, let's look at each component. The first - "make yourself a teacher" has peculiarity in the verb "make" (asai, in Hebrew). Of course a teacher is important, so why not "find" one?
To me, the implication is clear. We are apt to be cafeteria-like in our approach. So "make" seems to have force here, as in, "see if you can make me.." We are to force ourselves to follow what our teachers say - even when we disagree. They have perspective on our situation which we lack.
"Acquire yourself a friend" also has peculiarity in the verb "acquire" (k'nai, in Hebrew). This verb has a financial sense, as in "buy" yourself a friend. Isn't that exactly the wrong way to get a friend?
To me, the implication is again clear. The long term qualities of a friend are similar to the long term qualities of a good investment. Just as finding a good investment requires patience and attention, so too does finding a good friend.
Finally, "judging every person favorably" requires an extraordinary shift in perspective. By viewing each person favorably, we are giving everyone the benefit of the doubt. Although such a viewpoint is difficult to maintain, the rewards are significant and numerous. Along these lines, Schopenhauer said, "a man can do as he wills, but not will as he wills."
Each component of this verse is critical to "right-sizing" our egos. A teacher will make us take actions which are beneficial to us, but in our blind spot. A valuable friend will also challenge us to expand our perspectives. Finally, judging others favorably will remove logs from our eyes.
Thursday, March 01, 2007
The 1:5 Problem of Balance
When a verse in Pirkei Avos pushes together several apparently disparate ideas, I struggle to connect them. I merely labelled the resulting idea "The 1:5 Problem of Balance." Here it is.
The verse begins by stating "let your house be wide open." As I wrote in an earlier post, a contemporary translation of our "house" is our mind or our internet connection. So here, the verse encourages an open mind.
But the verse continues with "let the needy be members of your household," moving beyond open-mindedness to generosity. By giving the needy our attention, we are less likely to be self-centered.
So far, so good. But the weird part follows: "and do not over-indulge in light talk with your wife." Wow. How does encouragement to open-mindedness move to admonishing frivolity with one's wife? Realizing that any explanation may look like justification, I would still like to venture my idea.
Sometimes, when one feels "open-minded" and generous, there is an expansiveness - kind of like being "high on life." At such periods, we may be susceptible to new connections, new ideas or even new commitments. With all of that good stuff going on, life may lose its seriousness. As every silver lining has its cloud, the cloud here seems to be frivolity.
This last part of the verse seems to warn that while keeping our heads in the clouds of open-minded generosity, we should be balanced in keeping our feet seriously grounded.
The verse begins by stating "let your house be wide open." As I wrote in an earlier post, a contemporary translation of our "house" is our mind or our internet connection. So here, the verse encourages an open mind.
But the verse continues with "let the needy be members of your household," moving beyond open-mindedness to generosity. By giving the needy our attention, we are less likely to be self-centered.
So far, so good. But the weird part follows: "and do not over-indulge in light talk with your wife." Wow. How does encouragement to open-mindedness move to admonishing frivolity with one's wife? Realizing that any explanation may look like justification, I would still like to venture my idea.
Sometimes, when one feels "open-minded" and generous, there is an expansiveness - kind of like being "high on life." At such periods, we may be susceptible to new connections, new ideas or even new commitments. With all of that good stuff going on, life may lose its seriousness. As every silver lining has its cloud, the cloud here seems to be frivolity.
This last part of the verse seems to warn that while keeping our heads in the clouds of open-minded generosity, we should be balanced in keeping our feet seriously grounded.
"Emotional Stability"
One of my favorite reads of the year is Berkshire Hathaway's annual report. A few hours ago it was published and, as usual, it was filled with insight and humor. But one of the most interesting discussions this year dealt with the challenge of finding an investor to succeed Mr. Buffett. In looking for such a person, he listed as vital qualities for investment success to be "independent thinking, emotional stability and a keen understanding of both human and institutional behavior." While the thinking and understanding components are clearly vital, I found it significant that "emotional stability" got equal billing.
In reading about Twelve Step programs, the eleventh step deals with prayer and meditation. The step's discussion on emotions relates as well to investing as addictive behaviors. In the primary text (Big Book p.88), he writes "as we go through the day, we pause..we are then in much less danger of excitement, fear, anger, worry, self-pity or foolish decisions." Note the progression. It is similar to watching a stock bubble with "excitement" and pop and finally get sold at "foolish" levels. I think Mr. Buffett has once again hit it; like recovery itself, investing is "simple, but not easy" (Big Book p.14).
In reading about Twelve Step programs, the eleventh step deals with prayer and meditation. The step's discussion on emotions relates as well to investing as addictive behaviors. In the primary text (Big Book p.88), he writes "as we go through the day, we pause..we are then in much less danger of excitement, fear, anger, worry, self-pity or foolish decisions." Note the progression. It is similar to watching a stock bubble with "excitement" and pop and finally get sold at "foolish" levels. I think Mr. Buffett has once again hit it; like recovery itself, investing is "simple, but not easy" (Big Book p.14).
Friday, January 12, 2007
Role Models
Pirkei Avos (1:4) advises "let your home be a meeting place for the wise, become dirty by sitting at the dust of their feet, and drink their words thirstily." Such patterns are difficult in today's world. Coffee shops are the more likely meeting places. So how can this advice be best applied?
I have always had a critical place in my heart for those who were avid readers of People magazine. I didn't consider those celebrities worthy of such attention, but in my condemnation I missed something important. Essentially, these people were following the advice given here. They brought their "wise" into their minds and souls (their "homes"). They attended closely to where their "wise" went and remembered their every word. If I will only give my "wise" the same level as they give their "wise" and spend less time criticizing others' choices, I'll be able to apply this advice.
I have always had a critical place in my heart for those who were avid readers of People magazine. I didn't consider those celebrities worthy of such attention, but in my condemnation I missed something important. Essentially, these people were following the advice given here. They brought their "wise" into their minds and souls (their "homes"). They attended closely to where their "wise" went and remembered their every word. If I will only give my "wise" the same level as they give their "wise" and spend less time criticizing others' choices, I'll be able to apply this advice.
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