Professional Documents
Culture Documents
'rIIE
THREEFOLD WAY
CHAPTER 2
lillcd With oil which will beat 190 degrees when it enters tile
pipe at tile northern end, right? And that the oil will cool
continuously as it flows south, but it will still be 130 degrees,
and fluid, when it reaches Valdez. Might?"
"Yes, that's right. Our computer model shows that tile oil
at Valdez will still be hot enough to flow during tile coldest
winter Alaska has ever had."
"What il'there is some sort of traffic delay at Valdez and
the oil has to stay in tile Itilte for a while, cooling all that
tune?"
"No problem. If there is a shortage ol'ships the oil can be
held in the pipe for two weeks without solidifying. And remember, we have a tank farm at the South end to act as a
buffer for tile oil stocks."
"Yes. But suppose all the storage tanks are Full, and then
there is a tankers' strike that lasts three weeks. What happens
theft?
The engineer's reply was cool and prompt: "That's an interesting question."
There is this to be said for tile expert's response: it was
honest. A politician in the same situation would no doubt
have replied with some such words as these: "I'm so glad you
asked that question. It gives tile all opportunity to bring up
another matter ol'the utmost importance to patriotic Aniericans, namely . . ." and his well-lubricated tongue would have
generated a rhetorical smoke screen that would have eloquently submerged the original question. In blessed contrast,
the engineer did not (tide the Fact that lie had no solution to
the difficulty.
I ndeed, there is no general solution. In trying to picture
the real situation, we must set aside the neat computer curves
of the engineering analysis and picture a huge pipe that may,
some frigid winter's day, be filled with 1100 miles etf'something
not too different fronn the tar of a blacktop road. No pumps
in the world call move such a mass through so long a pipe.
Even il'we had the necessary punips, the pipe could not withstand the pressure (particularly not the Alaska pipe, in the
IU
In Search
of
II
Filters
How are we laymen to survive in a world increasingly dominated by experts? It is all too easy for an expert minority to
override the lay majority in the making of decisons.
First, we must get over the embarrassment of being called
laymen. The root "lay" comes from the Latin lacum, meaning
"lake" or "pool." Laymen, then, are all the people who belong
to an undifferentiated pool of people, as opposed to the few
who are specialized in some particular competence. Since
everybody is a layman in most areas let us accept the term
proudly and see what measures we can take to extract truth
from the depositions of experts.
The greatest folly is to accept expert statements uncritically.
At the very least, we should always seek another opinion.
Moreover, to the extent that time allows, we may become a
little bit expert ourselves; but we don't have time enough to
go far in this direction. (if we went all the way we would
become just one more expert, thus moving ourselves to the
other side of the debate and leaving the rest of the lay public
with the same old problem.)
We need lay defenses against expertise. Fortunately there
are such. The most important defense measure is to make
oneself sensitive to the biases introduced by the assumptions
and methods of experts. The layman in the Alaska story showed
such a sensitivity: lie realized that the engineer's exclusive
focus on quantitative data that could be plugged into his computer program led him to ignore less predictable elements,
such as strikes and sabotage, which cannot be convincingly
quantified and entered into engineering equations. The omission undercut the credibility of the conclusions.
Layman or expert, each of us is forever trying to put together a true picture of that indefinable something we call
"reality." The world is too complex for our minds to encompass the whole. We must filter the data and arguments that
come in to us. Filtration clarifies: that's good. But the clarification is achieved by filtering out-setting aside-part of
reality. Different filters clarify-alter-the total picture in
different ways. We need to know the characteristics of our
filters, their merits and their defects. Only by understanding
these will we be able to protect ourselves against the assumptions (conscious and unconscious), the biases and the prejudices, of our experts.
As for the poorest of the experts, his first failing is that he
uses just one kind of filter. His second failing is his unawareness of his first failing.
Nowhere is the need to understand our reality filters greater
than in the vexed area of the environment. The word "environment" is as hard to define as the word "reality." In the
present context "environment" refers to two sorts of relationships. First, there are the relations of human beings to
the nonhuman world, a world that makes no allowance for
human desires or human needs. The discipline of ecology
studies these relationships. Second, there is what might be
called the internal environment in which human beings are
the environment for other human beings. This world is the
object of study of economics, political science, and ethics. The
combined study of both kinds of relations is the province of
human ecology.
A generation has passed since the environment became a
controversial issue. The most important differences of opini on have developed between economists and ecologists. 1 am
i nclined to echo Shakespeare in saying, "A plague on both
their houses," though I live in one of them.
Many of the controversies can be resolved by looking closely
at the reality filters used by the contending parties. Human
beings are the instruments of scientific progress. Technical
results arc often difficult to understand, but the peculiarities
of the instruments-fallible human beings-are both fascinating and understandable by all. In what follows, concern
with human nature takes precedence over the details of technology.
14
_
Hardin: Three Filters of Reality from Filters gQain
^F
st
0-14-007729-4), pp. 15-25. 1986 Pengui
USA. Used by Permission of Viking Penguin, a division of (ISBN
Penguin Books USA Inc.
CHAPTER 3
16
'r"REE FILTERS
OF
REALITY
17
18
19
We are all inescapably immersed in anthropological culture. In contrast, the humanist's culture is a Sunday thing,
an embellishment of life that may or may not be present. Part
of the controversy that followed the publication of Snow's
essay arose because it did not occur to some of the Arnoldian
critics that the word "culture" might have another meaning.
As evidence, note that the authoritative 12-volume Oxford
English Dictionary, published in 1933, gives space to Arnold's
kind of culture but not to Tylor's. That the anthropological
meaning of culture could still be lacking in a dictionary 62
years after Tylor, gives some measure of the isolation of Snow's
Two Cultures. Not until the publication in 1972 of the A-G
Supplement to the OED--Ill I years after Tylor, and 1 6 years
after Snow-was the word "culture" treated adequately from
an anthropological point of view.
What Is an "Intellectual"?
Clarity is praiseworthy, but it can intensify antagonisms. Certainly the clarity of Snow's essay did. The irritation created
in some quarters by his basic thesis was exacerbated by his
suggestion that we should reexamine the customary meaning
of the word "intellectual." Wordsmiths journalists and those
academics whose lives are built around words-long ago succeeded in getting this eulogistic word accepted as a label for
people who often are no more than merely eloquent. By this
definition, many great mathematicians and scientists would
have to be classified as nonintellectuals, for a significant proportion of them (not all) are extemely poor at explaining their
ideas in words. Snow attacked the traditional definition of
"intellectual" by pointing out that most so-called intellectuals
from the Arnoldian culture had no knowledge or appreciation of the meaning and awe-inspiring implications of the
Second Law of Thermodynamics, though this giant among
concepts was already a century old.
(Happily, in the two decades since Snow's essay, a number
21
THE'I*IIKEEFIILU WAY
20
Focus on Filters
Snow's approach can be legitimately criticized oil several
grounds.'l begin with, his skill with words may have enabled
him to create a "self-fulfilling prophecy," thus furthering the
very polarization of the intellectual community that lie deplored. Polarization and objectivity don't mix well; the search
for truth becomes submerged by the implicit and demanding
question "Are you with us or ag'in us?"
More important, Snow's categories are far from exhaustive.
Academic people are inclined to forget that most bright people
are neither physicists nor poets. I f "intellectual" refers to those
who possess and employ a high degree of intelligence, then
the inclusive class of true intellectuals must take in some businessmen, clerks, laborers, artists, homemakers-in fact, people
from all occupations. An exact accounting might well show
that the majority of true intellectuals actually live outside the
so-called "intellectual community."
What we need most is a categorization not of people, but
of the methods whereby people express and test statements.
We need to be acutely aware of the virtues and shortcomings
of the tools of the mind. lit the light of that awareness, many
public controversies can be resolved.
Though some metaphysicians demur, scientists assume that
there is a reality "out there" to which scientific statements
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23
24
25
Time and its consequences are essential concerns of the ecolate filter. The key question of ecolate analysis is this: "And
then what?" That is, what further changes occur when the
treatment or experience is repeated time after time?
Time and the web of life thwart many attempts to remake
the natural world nearer to human desires. We thought we
could wipe out malaria in Africa and Southeast Asia by spraying mosquitoes with DDT. In fact, after an initial apparent
success, we found we were selecting for DDT-resistant mosquitoes. Malaria is now increasing in those areas.
The tunnel vision of enthusiasts seldom encompasses either
me
or the reticulated web of organisms and causes. The
ti
ecolate critic, with his irritating question "And then what?",
is not welcomed by enthusiasts, whether they be profit-minded
promoters or altruistic reformers. The commercial promoter
wants to make a fortune selling something, e.g., pesticides.
The reformer wants to diminish human suffering through
single-minded attention to only one of the factors involved:
for example, through increasing food production in a poor
country in which the environment is being ruinously exploited by an overfertile population. Such a reform increases
the number of people, which in turn has one of two effects:
either the amount of food per capita ultimately decreases, or
the population becomes increasingly dependent on donations
of food from the outside..
A cautious approach to innovation is the mark of a true
conservative. With respect to the things he understands best,
an ecologist is clearly a conservative (whatever may be his
attitude in other areas). But is this not the behavior of genuine
experts in every field? Anti-conservatism (under whatever
name) is more often associated with ignorance than with
knowledge. Prudence, an essentially ecolate virtue, is not
popular with enthusiasts.