Tag Archives: Values

Le bonheur, une idée neuve dans les entreprises ? (selon France Culture)

(Sorry I was too fast, this should have been posted on the French version… where it is also now. For non French-speaking readers, this post is about new management techniques that were born in Silicon Valley…)

J’étais invité ce matin à débattre des méthodes de travail et de management (y compris “l’utilisation du bonheur”) importées de la Silicon Valley. Je mets plus bas (après les tweets) les notes que j’avais prise pour préparer cette émission

Voici les notes que je m’étais préparées.

On ne peut pas mettre dans les même paquet tous les GAFAM. Tout d’abord Amazon et Microsoft qui par coïncidence ne sont pas basées dans la Silicon Valley, mais à Seattle ne sont pas connues pour un management original. Ni Bill Gates, ni son successeur Steve Ballmer, ni Jeff Bezos ne sont connus pour des styles de management innovants. Par contre Google, Apple et Facebook ont sans doute des similarités:
– ce sont des méritocraties et le travail est la valeur “suprême”, plus que le profit, au risque de tous les excès: recherche de performance, concurrence et risque de burn-out. On ne tient pas toujours très longtemps chez GAF
– on y recherche les meilleurs talents (sur toute la planète et sans exclusive, au fond le sexisme et le racisme n’y existent pas a priori)
– le travail en (petites) équipes est privilégié.
Du coup le management a innové pour permettre cette performance et reconnaître les talents (par le fameuses stock options mais aussi une multitude de services pour rendre les gens toujours plus efficaces)

J’aimerais vous mentionner 3 ouvrages (sur lesquels j’avais bloggé pour 2 d’entres eux)
– Work Rules décrit le “people management” chez Google (ils ne parlent “plus” de ressources humaines). L’auteur Lazlo Bock qui fut le patron de cette activité a quasiment théorisé tout cela. Vous trouverez mes 5 posts sur ce livre par le lien: http://www.startup-book.com/fr/?s=bock. C’est un livre en tout point remarquable parce qu’il montre la complexité des choses.

– I’m feeling Lucky décrit de l’intérieur ces manières hétérodoxes de “foncer”. Un pro du marketing montre comment Google a tout chamboulé par conviction / intuition plus que par expérience. http://www.startup-book.com/fr/2012/12/13/im-feeling-lucky-beaucoup-plus-quun-autre-livre-sur-google/

– Enfin un livre hommage sur Bill Campbell vient de sortir écrit par l’ancien CEO de Google Eric Schmidt. https://www.trilliondollarcoach.com. Comme je viens de commencer ce livre, je peux en parler plus difficilement mais il serait dommage d’oublier cette personnalité qui fut le “coach” de Steve Jobs, Eric Schmidt et Sheryl Sandberg, trois personnes majeures pour justement les GAF! Or ce Bill Campbell, décédé il y a 3 ans, fut une personne essentielle à cette culture du travail et de la performance. Ses valeurs sont décrites dans https://www.slideshare.net/ericschmidt/trillion-dollar-coach-book-bill-campbell. Bill Campbell revient de temps en temps sur mon blog pour des anecdotes assez étonnantes. (http://www.startup-book.com/fr/?s=campbell). Par exemple, chez Google on a souvent pensé que les managers étaient inutiles. L’autonomie d’individus brillants devait suffire… mais ce n’est pas si simple! – voir http://www.startup-book.com/fr/2015/09/01/google-dans-le-null-plex-partie-3-une-culture/.

A nouveau excellence des individus et travail en équipe, reconnaissance des talents à qui on donne autonomie, responsabilité(s) avec peu de hiérarchie semble être le leitmotiv… Tout cela on pas pour rendre les gens heureux, mais pour leur permettre d’être plus efficace parce qu’ils sont “heureux” au travail. “People First”. L’objectif c’est de fidéliser, de rendre plus productif, mais c’est aussi une mise en pratique de la confiance en les autres.

Alors comme je l’avais lu chez Bernard Stiegler, à toute pharmacopée sa toxicité. Les excès dans des valeurs conduisent à des abus. Trop de travail, de concurrence, de pression conduit au burnout. J’ai l’impression que la politique et même le sexisme y jouent moins de rôle qu’on pense, même s’il y en a comme partout. Quant au racisme, il me semble limité (et on est aux USA!) Le sexisme est un vrai sujet, mais je vois plus des nerds qui ont peur ou ne connaissent pas les femmes que des “old boy clubs of white men” qui dirigeraient les choses comme je l’ai lu (même si cet élément existe j’en suis sûr). La polémique sur la congélation des ovocytes chez Facebook peut être lue de manière contradictoire j’imagine. J’ai aussi abordé le sujet dans le passé, http://www.startup-book.com/fr/?s=femmes ou http://www.startup-book.com/tag/women-and-high-tech/. L’autre sujet de diversité, est plus clair: il y a tellement de nationalités dans les GAFAs et les startup en général que le racisme est dur à imaginer. Indiens, chinois surtout sont présents et jusqu’au somment (les CEO de Google et Microsoft aujourd’hui). Seule la minorité “African-American” est sans doute sous représentée et on peut imaginer que tout cela est corrélé avec le problème de l’accès à l’éducation (qui existe moins en Asie)

Voilà, c’est déjà beaucoup pour ne pas dire trop… je trouve que commencer par Bill Campbell est une manière simple et efficace d’entrer dans le sujet. Et maintenant que j’y pense tout cela est d’autant plus facilement que vous verrez que mes lectures récentes sont liées au “sens du travail” (Lochmann, Crawford, Patricot) http://www.startup-book.com/fr/?s=travail

Progress and Innovation according to Arthur Lochmann

Magnificent book again, La Vie solide (The Solid Life) by Arthur Lochmann that comes at the right moment when France asks the question of repairing the frame of Notre Dame. Starting on page 182, he makes a brilliant analysis of heritage and innovation. He talks about duration and time, which immediately made me think of all the activities I took years to master (venture capital, research on startups, more personal hobbies on Street Art). Without duration, no mastering. Here are my last (translated) excerpts from this beautiful book.

At the other end of the spectrum wriggles innovation. In a few decades, this has replaced the idea of progress in public discourse. The success of the rhetoric of innovation is one of the most palpable expressions of the phenomenon of acceleration of time in modern space. Today we speak of disruption to denote radical innovations that have the effect of breaking existing social structures. As Bernard Stiegler puts it in a recent work [1], this disruption has as an operating principle going faster than society without giving it time to adapt. […] As the author summarizes, for the “lords of the economic war […] it is a question of going faster than societies to impose on them models that destroy their social structures”. How not to go crazy: this is the subtitle of this book which focuses on the effects on individuals and social groups in the nihilist desert that is born of these constant mutations.
The physicist and philosopher Etienne Klein compared the conceptions of time that underlie notions of progress and innovation respectively. Progress, a structuring perspective since the Enlightenment, is based on the idea of a constructing time, “an accomplice of our freedom”. The future is credible and desirable; it is this that allows us to make sacrifices of personal time now to make possible a better collective future. Innovation, on the other hand, projects a completely different conception of time: it is corruptible, it damages things. This was already the case before the Enlightenment, especially for Bacon, for whom the notion of innovation meant the small modifications necessary to preserve the situation as it is. This is again the case today, in a slightly different way: facing the ongoing climate catastrophe, who is still able to imagine any future? In short, innovation is the notion that has taken the place of progress when it has become impossible to think of a future. Like heritage, but in an inverted way, it’s a form of immobilization in the present. In short, heritage conservation and the cult of innovation are two aspects of one and the same thing: the abolition of duration by the advent of a time that has been left out. [Pages 185-7]

“A liquid society is one in which the contexts of action of its members change in less time than it takes for the modes of action to freeze in habits and routines,” wrote Zygmunt Bauman in La Vie liquide (The Liquid Life) [2]. In the capitalism of innovation, every day brings new changes. Social structures, as well as friendly and loving bonds, have lost their former rigidity to become fluid. Everything is always going on and time is running out to be a present without perspective. The paradoxical effect of acceleration is the petrification of time and the erasure of duration. [Page 191]

It is no coincidence that the figure of the craftsman has seen in recent years a return to grace, both on the side of social criticism by a Richard Sennett or by a Matthew B. Crawford and with enthusiasts that are the makers of the fablabs or the “firsts of the class” in reconversion. First of all, because the craftsmanship is very alive and constantly shatters the apparent opposition between tradition and modernity. On a construction site, there is no choice between old techniques and new ones. There is always a clever mix of each other. The practice of the frame, in particular, teaches us that being at the forefront of modernity does not mean giving up centuries-old techniques. The knowledge of the past is not outdated; it is enriched by new methods of work, and sometimes even by older ones that are rediscovered. [Pages 193-4]

[1] Bernard Stiegler, Dans la disruption : Comment ne pas devenir fou ? Paris, Les liens qui libèrent, 2016.
[2] Zygmunt Bauman, La Vie liquide, translated by Christophe Rosson, Paris, Albin Michel, 2013, p. 7 (modified translation)

The Meaning and Value of Work according to Matthew Crawford

I began to read Eloge du Carburateur – Essai sur le sens et la valeur du travail (translated from the American essay Shop Class as Soulcraft: An Inquiry into the Value of Work) by Matthew B. Crawford. I wrote a first post about why I began that book here.

Here is an interesting critique of artificial intelligence and the meaning of work (read on page 205 of the French edition & found on Google books)

“In John Searle’s famous critique of artificial intelligence, he asks us to imagine a man locked in a room, with only a slit connecting him to the outside world [1]. Through the door come pieces of paper with Chinese writing on them. The man does not know Chinese. Unbeknownst to him, the writing takes the form of questions. He is equipped with a set of instructions in English, for matching other Chinese symbols to the ones he is given. He passes these back through the slit, and they are taken to be answers to the questions. Searle’s point is that to perform the task, the man needn’t know any Chinese, and neither does a computer that does the same task as he. Some enthusiasts of artificial intelligence, insist that the system knows Chinese – somehow there is thinking without a thinker. But a less mystical position would leave it as a saying that it is the human programmer, who wrote up the instructions for matching Chinese answers to Chinses questions, who knows Chinese.

“The mechanic relying con computerized diagnostics finds himself in a position similar to that of the man in the Chinese room. The crucial stipulation in the thought experiment is that one could indeed have a set of rules that is fully adequate for matching answers to questions without any reference to the meaning of the words being trafficked in . Whether this is in fact possible is a deep question in linguistics and philosophy of midn, and there is no noncontroversial answer to it. Yet the thoughtless way in which work is often conceived seems to presume the stipulation is correct. We view human beings as inferior versions of computers.”

[1] John R. Searle, “Minds, Brains and Programs”, Behavioral and Brain Science, 3, n.3, September 1980.

I had noticed in my French post other interesting points:

“We are used to thinking of intellectual virtue and moral virtue as two very different things, but in my opinion this distinction is erroneous. The mutual involvement of ethics and knowledge is well understood by Robert Pirsig in what remains to my mind one of the most successful (and funniest) passages of his Zen and the Art of Motorcycle Maintenance [More on wikipedia here]. (…) To be a good mechanic, it is necessary to know how to engage personally: I am a mechanic. On the other hand being a good mechanic means having a keen awareness of the fact that your task has nothing to do with the idiosyncrasies of your personality, that it has something universal. (…) The identification of this truth requires a certain disposition of the individual, a certain capacity of attention accompanied by a feeling of responsibility towards the motorcycle.” [Pages 113-115]

“Virtue is the effort to cross the veil of egocentric consciousness and to find the world as it really is. This effort is never completely successful because our own concerns constantly interfere with it. But getting out of oneself is the task of the artist, and also that of the mechanic.” [Page 117]

“So what advice should be given to young people? If you feel a natural inclination for university research, if you urgently need to read the hardest books and think you can spend four years doing it, then sign up for college. In fact, approach your university studies in a spirit of craftsmanship, immersing yourself in the world of humanities or natural sciences. But if it’s not the case, if the prospect of spending four more years sitting in a classroom gives you headaches, I have good news for you: nothing forces you to simulate the slightest interest in the student life for the simple purpose of making a decent living as an output. And if you still want to go to college, learn to do something during the holidays. You’ll have a better chance of feeling better about yourself, and possibly getting better paid, if you’re pursuing a freelance craftsman career than locked up in an open-space office (a “modular workstation” as they say elegantly ), to manipulate fragments of information or to play low quality “creatives”. Certainly, to follow this advice, perhaps it is necessary to possess a little rebellious personality, because this assumes to reject the path traced for a professional future conceived as obligatory and inevitable.” [Page 65]

“One of the principles of contemporary management is to abandon the management of details to the base and accumulate recognition of merit at the top. For leaders, the rule is to avoid making real decisions that may end up hurting their career but knowing how to cook a posteriori stories that allow them to interpret the least positive result in their favor.” [Page 61]

The Tinkerings of Robert Noyce

I am reading a new book on Steve Jobs and Silicon Valley entitled The Apple Revolution. I will come back on what I think when I am finished reading it. I discovered in the first pages of this book that famous author Tom Wolfe had written in 1983 another article about Silicon Valley centered around Bob Noyce, The Tinkerings of Robert Noyce.

You probably do not remember my previous posts mentioning Noyce, and if not you may want to read them:
What is the mentor role? in August 2010.
The Man Behind the Microchip in February 2008.
It is not very surprising that Noyce, the founder of Intel, is mentioned in a book about Apple computer. Noyce was a mentor to Jobs as you may see below or by reading my post above. Don Valentine add further that Noyce and Jobs may have been the two most important personalities of Silicon Valley: “There were only two true visionaries in the history of Silicon Valley. Steve Jobs and Bob Noyce. Their vision was to build great companies…”

Wolfe’s article is great and if you do not have time to read The Man behind the Microchip, you might want to read this shorter version. let me just extract a few things:

About the culture of Silicon Valley, work, openness and …
“The new breed of the Silicon Valley lived for work. They were disciplined to the point of back spasms. They worked long hours and kept working on weekends. They became absorbed in their companies the way men once had in the palmy days of the automobile industry. In the Silicon Valley a young engineer would go to work at eight in the morning, work right through lunch, leave the plant at six-thirty or seven, drive home, play with the baby for half an hour, have dinner with his wife, get in bed with her, give her a quick toss, then get up and leave her there in the dark and work at his desk for two or three hours on “a couple things I had to bring home with me.
Or else he would leave the plant and decide, well, maybe he would drop in at the Wagon Wheel for a drink before he went home. Every year there was some place, the Wagon Wheel, Chez Yvonne, Rickey’s, the Roundhouse, where members of this esoteric fraternity, the young men and women of the semiconductor industry, would head after work to have a drink and gossip and brag and trade war stories about phase jitters, phantom circuits, bubble memories, pulse trains, bounceless contacts, burst modes, leapfrog tests, p-n junctions, sleeping-sickness modes, slow-death episodes, RAMs, NAKs, MOSes, PCMs, PROMs, PROM blowers, PROM burners, PROM blasters, and teramagnitudes, meaning multiples of a million millions. So then he wouldn’t get home until nine, and the baby was asleep, and dinner was cold, and the wife was frosted off, and he would stand there and cup his hands as if making an imaginary snowball and try to explain to her… while his mind trailed off to other matters, LSIs, VLSIs, alpha flux, de-rezzing, forward biases, parasitic signals, and that terasexy little cookie from Signetics he had met at the Wagon Wheel, who understood such things.
It was not a great way of life for marriages.”

About youth and innovation:
“The rest of the hotshots were younger. It was a business dominated by people in their twenties and thirties. In the Silicon Valley there was a phenomenon known as burnout. After five or ten years of obsessive racing for the semiconductor high stakes, five or ten years of lab work, work lunches, workaholic drinks at the Wagon Wheel, and work-battering of the wife and children, an engineer would reach his middle thirties and wake up one day; and he was finished. The game was over. It was called burnout, suggesting mental and physical exhaustion brought about by overwork. But Noyce was convinced it was something else entirely. It was…age, or age and status. In the semiconductor business, research engineering was like pitching in baseball; it was 60 percent of the game. Semiconductor research was one of those highly mathematical sciences, such as microbiology, in which, for reasons one could only guess at, the great flashes, the critical moments of inspiration, came mainly to those who were young, often to men in their twenties. The thirty-five year-old burnouts weren’t suffering from exhaustion, as Noyce saw it. They were being overwhelmed, outperformed, by the younger talent coming up behind them. It wasn’t the central nervous system that was collapsing, it was the ego.”

About status, hierarchy and success:
“And if he was extremely bright, if he seemed to have the quality known as genius, he was infinitely more likely to go into engineering in Iowa, or Illinois or Wisconsin, then anywhere in the East. Back east engineering was an unfashionable field. The east looked to Europe in matters of intellectual fashion, and in Europe the ancient aristocratic bias against manual labor lived on. Engineering was looked upon as nothing more than manual labor raised to the level of a science. There was “pure” science and there was engineering, which was merely practical. Back east engineers ranked, socially, below lawyers; doctors; army colonels; Navy captains; English, history, biology, chemistry, and physics professors; and business executives. This piece of European snobbery that said a scientist was lowering himself by going into commerce. Dissenting Protestants looked upon themselves as secular saints, men and women of God who did God’s work not as penurious monks and nuns but as successful workers in the everyday world.”

Although he was an atheist, Wolfe sees in the values of “Dissenting Protestantism” roots of the Silicon Valley culture. “Just why was it that small-town boys from the Middle West dominated the engineering frontiers? Noyce concluded it was because in a small town you became a technician, a tinker, an engineer, and an and inventor, by necessity. “In a small town,” Noyce liked to say, “when something breaks down, you don’t wait around for a new part, because it’s not coming. You make it yourself.”

Interestingly enough the Apple Revolution also mentions all these points, but in the context of the hippie counter-culture… wait for next post!

Why Silicon Valley kicks Europe’s butt

Listen to Loic Lemeur’s views on why “Why Silicon Valley kicks Europe’s butt”. Nothing special if you read regularly my blog but said by someone who has visibility, credibility and experience on both sides of the ocean.

Check his arguments:
– the main reason is how much time we take for lunch in Silicon Valley (i.e. feeling of urgency)
– all in one place (i.e. critical mass)
– like a campus (i.e. easy connections, young, sunny)
– business happens 24/7 even when you don’t expect it (i.e. obsession)
– seed funding and VCs (i.e. money)
– flexible (i.e. changes happen fast)
– “how can I help” attitude (i.e. open and pragmatic)
– easy to get an appointemnet (i.e. open again)
– people trust by default (i.e. open mindedness)
– diversity (i.e. yes diversity works in the US)
– press and bloggers (i.e. tech friendly culture)
– Europeans begin locally (i.e. not globally)
– too much copy / paste in Europe (i.e. no real innovations?)
– Europeans hire local (i.e. challenging to go global)
– Think in English (i.e. another challenge)
– you guys can fix it (i.e. self-confidence and confidence in others – empowerment, remember class A people hire class A+ people)
– aim at being a world leader (i.e. ambition)
– focus on execution, ideas do not matter (i.e. action oriented)
– gather a community and iterate (i.e. learn by doing, by trials and errors)
– believe in yourself (i.e. …)

Well even if this may be obvious for some of you, I still had to fight against people who disagree about this (check my previous post!)

yYou can compare all this to my summary slide when I talk about Silicon Valley. No frustration in all this as we all have to say these things endlessly, but sometimes, still too often!