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The Complex Problem Of Lying For Jobs — Ludicity
The Complex Problem Of Lying For Jobs — Ludicity

Claude summary: Key takeaway Lying on job applications is pervasive in the tech industry due to systemic issues, but it creates an "Infinite Lie Vortex" that erodes integrity and job satisfaction. While honesty may limit short-term opportunities, it's crucial for long-term career fulfillment and ethical work environments.

Summary

  • The author responds to Nat Bennett's article against lying in job interviews, acknowledging its validity while exploring the nuances of the issue.
  • Most people in the tech industry are already lying or misrepresenting themselves on their CVs and in interviews, often through "technically true" statements.
  • The job market is flooded with candidates who are "cosplaying" at engineering, making it difficult for honest, competent individuals to compete.
  • Many employers and interviewers are not seriously engaged in engineering and overlook actual competence in favor of congratulatory conversation and superficial criteria
  • Most tech projects are "default dead," making it challenging for honest candidates to present impressive achievements without embellishment.
  • The author suggests that escaping the "Infinite Lie Vortex" requires building financial security, maintaining low expenses, and cultivating relationships with like-minded professionals.
  • Honesty in job applications may limit short-term opportunities but leads to more fulfilling and ethical work environments in the long run.
  • The author shares personal experiences of navigating the tech job market, including instances of misrepresentation and the challenges of maintaining integrity.
  • The piece concludes with a satirical, honest version of the author's CV, highlighting the absurdity of common resume claims and the value of authenticity.
  • Throughout the article, the author maintains a cynical, humorous tone while addressing serious issues in the tech industry's hiring practices and work culture.
  • The author emphasizes the importance of self-awareness, continuous learning, and valuing personal integrity over financial gain or status.
If your model is "it's okay to lie if I've been lied to" then we're all knee deep in bullshit forever and can never escape Transaction Cost Hell.
Do I agree that entering The Infinite Lie Vortex is wise or good for you spiritually? No, not at all, just look at what it's called.
it is very common practice on the job market to have a CV that obfuscates the reality of your contribution at previous workplaces. Putting aside whether you're a professional web developer because you got paid $20 by your uncle to fix some HTML, the issue with lying lies in the intent behind it. If you have a good idea of what impression you are leaving your interlocutor with, and you are crafting statements such that the image in their head does not map to reality, then you are lying.
Unfortunately thanks to our dear leader's masterful consummation of toxicity and incompetence, the truth of the matter is that: They left their previous job due to burnout related to extensive bullying, which future employers would like to know because they would prefer to blacklist everyone involved to minimize their chances of getting the bad actor. Everyone involved thinks that they were the victim, and an employer does not have access to my direct observations, so this is not even an unreasonable strategy All their projects were failures through no fault of their own, in a market where everyone has "successfully designed and implemented" their data governance initiatives, as indicated previously
What I am trying to say is that I currently believe that there are not enough employers who will appreciate honesty and competence for a strategy of honesty to reliably pay your rent. My concern, with regards to Nat's original article, is that the industry is so primed with nonsense that we effectively have two industries. We have a real engineering market, where people are fairly serious and gather in small conclaves (only two of which I have seen, and one of those was through a blog reader's introduction), and then a gigantic field of people that are cosplaying at engineering. The real market is large in absolute terms, but tiny relative to the number of candidates and companies out there. The fake market is all people that haven't cultivated the discipline to engineer but nonetheless want software engineering salaries and clout.
There are some companies where your interviewer is going to be a reasonable person, and there you can be totally honest. For example, it is a good thing to admit that the last project didn't go that well, because the kind of person that sees the industry for what it is, and who doesn't endorse bullshit, and who works on themselves diligently - that person is going to hear your honesty, and is probably reasonably good at detecting when candidates are revealing just enough fake problems to fake honesty, and then they will hire you. You will both put down your weapons and embrace. This is very rare. A strategy that is based on assuming this happens if you keep repeatedly engaging with random companies on the market is overwhelmingly going to result in a long, long search. For the most part, you will be engaged in a twisted, adversarial game with actors who will relentlessly try to do things like make you say a number first in case you say one that's too low.
Suffice it to say that, if you grin in just the right way and keep a straight face, there is a large class of person that will hear you say "Hah, you know, I'm just reflecting on how nice it is to be in a room full of people who are asking the right questions after all my other terrible interviews." and then they will shake your hand even as they shatter the other one patting themselves on the back at Mach 10. I know, I know, it sounds like that doesn't work but it absolutely does.
Neil Gaiman On Lying People get hired because, somehow, they get hired. In my case I did something which these days would be easy to check, and would get me into trouble, and when I started out, in those pre-internet days, seemed like a sensible career strategy: when I was asked by editors who I'd worked for, I lied. I listed a handful of magazines that sounded likely, and I sounded confident, and I got jobs. I then made it a point of honour to have written something for each of the magazines I'd listed to get that first job, so that I hadn't actually lied, I'd just been chronologically challenged... You get work however you get work.
Nat Bennett, of Start Of This Article fame, writes: If you want to be the kind of person who walks away from your job when you're asked to do something that doesn't fit your values, you need to save money. You need to maintain low fixed expenses. Acting with integrity – or whatever it is that you value – mostly isn't about making the right decision in the moment. It's mostly about the decisions that you make leading up to that moment, that prepare you to be able to make the decision that you feel is right.
As a rough rule, if I've let my relationship with a job deteriorate to the point that I must leave, I have already waited way too long, and will be forced to move to another place that is similarly upsetting.
And that is, of course, what had gradually happened. I very painfully navigated the immigration process, trimmed my expenses, found a position that is frequently silly but tolerable for extended periods of time, and started looking for work before the new gig, mostly the same as the last gig, became unbearable. Everything other than the immigration process was burnout induced, so I can't claim that it was a clever strategy, but the net effect is that I kept sacrificing things at the altar of Being Okay With Less, and now I am in an apartment so small that I think I almost fractured my little toe banging it on the side of my bed frame, but I have the luxury of not lying.
If I had to write down what a potential exit pathway looks like, it might be: Find a job even if you must navigate the Vortex, and it doesn't matter if it's bad because there's a grace period where your brain is not soaking up the local brand of madness, i.e, when you don't even understand the local politics yet Meet good programmers that appreciate things like mindfulness in your local area - you're going to have to figure out how to do this one Repeat Step 1 and Step 2 on a loop, building yourself up as a person, engineer, and friend, until someone who knows you for you hires you based on your personality and values, rather than "I have seven years doing bullshit in React that clearly should have been ten raw HTML pages served off one Django server"
A CEO here told me that he asks people to self-evaluate their skill on a scale of 1 to 10, but he actually has solid measures. You're at 10 at Python if you're a core maintainer. 9 if you speak at major international conferences, etc. On that scale, I'm a 4, or maybe a 5 on my best day ever, and that's the sad truth. We'll get there one day.
I will always hate writing code that moves the overall product further from Quality. I'll write a basic feature and take shortcuts, but not the kind that we are going to build on top of, which is unattractive to employers because sacrificing the long-term health of a product is a big part of status laundering.
The only piece of software I've written that is unambiguously helpful is this dumb hack that I used to cut up episodes of the Glass Cannon Podcast into one minute segments so that my skip track button on my underwater headphones is now a janky fast forward one minute button. It took me like ten minutes to write, and is my greatest pride.
Have I actually worked with Google? My CV says so, but guess what, not quite! I worked on one project where the money came from Google, but we really had one call with one guy who said we were probably on track, which we definitely were not!
Did I salvage a A$1.2M project? Technically yes, but only because I forced the previous developer to actually give us his code before he quit! This is not replicable, and then the whole engineering team quit over a mandatory return to office, so the application never shipped!
Did I save a half million dollars in Snowflake expenses? CV says yes, reality says I can only repeat that trick if someone decided to set another pile of money on fire and hand me the fire extinguisher! Did I really receive departmental recognition for this? Yes, but only in that they gave me A$30 and a pat on the head and told me that a raise wasn't on the table.
Was I the most highly paid senior engineer at that company? Yes, but only because I had insider information that four people quit in the same week, and used that to negotiate a 20% raise over the next highest salary - the decision was based around executive KPIs, not my competence!
#jobs#hiring#tech#work/productivity#work-life#bureaucracy#bullshit#culture#interviews#ethics#careers#business
·ludic.mataroa.blog·
The Complex Problem Of Lying For Jobs — Ludicity
From Tech Critique to Ways of Living — The New Atlantis
From Tech Critique to Ways of Living — The New Atlantis
Yuk Hui's concept of "cosmotechnics" combines technology with morality and cosmology. Inspired by Daoism, it envisions a world where advanced tech exists but cultures favor simpler, purposeful tools that guide people towards contentment by focusing on local, relational, and ironic elements. A Daoist cosmotechnics points to alternative practices and priorities - learning how to live from nature rather than treating it as a resource to be exploited, valuing embodied relation over abstract information
We might think of the shifting relationship of human beings to the natural world in the terms offered by German sociologist Gerd-Günter Voß, who has traced our movement through three different models of the “conduct of life.”
The first, and for much of human history the only conduct of life, is what he calls the traditional. Your actions within the traditional conduct of life proceed from social and familial circumstances, from what is thus handed down to you. In such a world it is reasonable for family names to be associated with trades, trades that will be passed down from father to son: Smith, Carpenter, Miller.
But the rise of the various forces that we call “modernity” led to the emergence of the strategic conduct of life: a life with a plan, with certain goals — to get into law school, to become a cosmetologist, to get a corner office.
thanks largely to totalizing technology’s formation of a world in which, to borrow a phrase from Marx and Engels, “all that is solid melts into air,” the strategic model of conduct is replaced by the situational. Instead of being systematic planners, we become agile improvisers: If the job market is bad for your college major, you turn a side hustle into a business. But because you know that your business may get disrupted by the tech industry, you don’t bother thinking long-term; your current gig might disappear at any time, but another will surely present itself, which you will assess upon its arrival.
The movement through these three forms of conduct, whatever benefits it might have, makes our relations with nature increasingly instrumental. We can see this shift more clearly when looking at our changing experience of time
Within the traditional conduct of life, it is necessary to take stewardly care of the resources required for the exercise of a craft or a profession, as these get passed on from generation to generation.
But in the progression from the traditional to the strategic to the situational conduct of life, continuity of preservation becomes less valuable than immediacy of appropriation: We need more lithium today, and merely hope to find greater reserves — or a suitable replacement — tomorrow. This revaluation has the effect of shifting the place of the natural order from something intrinsic to our practices to something extrinsic. The whole of nature becomes what economists tellingly call an externality.
The basic argument of the SCT goes like this. We live in a technopoly, a society in which powerful technologies come to dominate the people they are supposed to serve, and reshape us in their image. These technologies, therefore, might be called prescriptive (to use Franklin’s term) or manipulatory (to use Illich’s). For example, social networks promise to forge connections — but they also encourage mob rule.
all things increasingly present themselves to us as technological: we see them and treat them as what Heidegger calls a “standing reserve,” supplies in a storeroom, as it were, pieces of inventory to be ordered and conscripted, assembled and disassembled, set up and set aside
In his exceptionally ambitious book The Question Concerning Technology in China (2016) and in a series of related essays and interviews, Hui argues, as the title of his book suggests, that we go wrong when we assume that there is one question concerning technology, the question, that is universal in scope and uniform in shape. Perhaps the questions are different in Hong Kong than in the Black Forest. Similarly, the distinction Heidegger draws between ancient and modern technology — where with modern technology everything becomes a mere resource — may not universally hold.
Thesis: Technology is an anthropological universal, understood as an exteriorization of memory and the liberation of organs, as some anthropologists and philosophers of technology have formulated it; Antithesis: Technology is not anthropologically universal; it is enabled and constrained by particular cosmologies, which go beyond mere functionality or utility. Therefore, there is no one single technology, but rather multiple cosmotechnics.
osmotechnics is the integration of a culture's worldview and ethical framework with its technological practices, illustrating that technology is not just about functionality but also embodies a way of life realized through making.
I think Hui’s cosmotechnics, generously leavened with the ironic humor intrinsic to Daoism, provides a genuine Way — pun intended — beyond the limitations of the Standard Critique of Technology. I say this even though I am not a Daoist; I am, rather, a Christian. But it should be noted that Daoism is both daojiao, an organized religion, and daojia, a philosophical tradition. It is daojia that Hui advocates, which makes the wisdom of Daoism accessible and attractive to a Christian like me. Indeed, I believe that elements of daojia are profoundly consonant with Christianity, and yet underdeveloped in the Christian tradition, except in certain modes of Franciscan spirituality, for reasons too complex to get into here.
this technological Daoism as an embodiment of daojia, is accessible to people of any religious tradition or none. It provides a comprehensive and positive account of the world and one’s place in it that makes a different approach to technology more plausible and compelling. The SCT tends only to gesture in the direction of a model of human flourishing, evokes it mainly by implication, whereas Yuk Hui’s Daoist model gives an explicit and quite beautiful account.
The application of Daoist principles is most obvious, as the above exposition suggests, for “users” who would like to graduate to the status of “non-users”: those who quietly turn their attention to more holistic and convivial technologies, or who simply sit or walk contemplatively. But in the interview I quoted from earlier, Hui says, “Some have quipped that what I am speaking about is Daoist robots or organic AI” — and this needs to be more than a quip. Peter Thiel’s longstanding attempt to make everyone a disciple of René Girard is a dead end. What we need is a Daoist culture of coders, and people devoted to “action without acting” making decisions about lithium mining.
Tools that do not contribute to the Way will neither be worshipped nor despised. They will simply be left to gather dust as the people choose the tools that will guide them in the path of contentment and joy: utensils to cook food, devices to make clothes. Of course, the food of one village will differ from that of another, as will the clothing. Those who follow the Way will dwell among the “ten thousand things” of this world — what we call nature — in a certain manner that cannot be specified legally: Verse 18 of the Tao says that when virtue arises only from rules, that is a sure sign that the Way is not present and active. A cosmotechnics is a living thing, always local in the specifics of its emergence in ways that cannot be specified in advance.
It is from the ten thousand things that we learn how to live among the ten thousand things; and our choice of tools will be guided by what we have learned from that prior and foundational set of relations. This is cosmotechnics.
Multiplicity avoids the universalizing, totalizing character of technopoly. The adherents of technopoly, Hui writes, “wishfully believ[e] that the world process will stamp out differences and diversities” and thereby achieve a kind of techno-secular “theodicy,” a justification of the ways of technopoly to its human subjects. But the idea of multiple cosmotechnics is also necessary, Hui believes, in order to avoid the simply delusional attempt to find “a way out of modernity” by focusing on the indigenous or biological “Other.” An aggressive hostility to modernity and a fetishizing of pre-modernity is not the Daoist way.
“I believe that to overcome modernity without falling back into war and fascism, it is necessary to reappropriate modern technology through the renewed framework of a cosmotechnics.” His project “doesn’t refuse modern technology, but rather looks into the possibility of different technological futures.”
“Thinking rooted in the earthy virtue of place is the motor of cosmotechnics. However, for me, this discourse on locality doesn’t mean a refusal of change and of progress, or any kind of homecoming or return to traditionalism; rather, it aims at a re-appropriation of technology from the perspective of the local and a new understanding of history.”
Always Coming Home illustrates cosmotechnics in a hundred ways. Consider, for instance, information storage and retrieval. At one point we meet the archivist of the Library of the Madrone Lodge in the village of Wakwaha-na. A visitor from our world is horrified to learn that while the library gives certain texts and recordings to the City of Mind, some of their documents they simply destroy. “But that’s the point of information storage and retrieval systems! The material is kept for anyone who wants or needs it. Information is passed on — the central act of human culture.” But that is not how the librarian thinks about it. “Tangible or intangible, either you keep a thing or you give it. We find it safer to give it” — to practice “unhoarding.”
It is not information, but relation. This too is cosmotechnics.
The modern technological view treats information as a resource to be stored and optimized. But the archivist in Le Guin's Daoist-inspired society takes a different approach, one where documents can be freely discarded because what matters is not the hoarding of information but the living of life in sustainable relation
a cosmotechnics is the point at which a way of life is realized through making. The point may be illustrated with reference to an ancient tale Hui offers, about an excellent butcher who explains to a duke what he calls the Dao, or “way,” of butchering. The reason he is a good butcher, he says, it not his mastery of a skill, or his reliance on superior tools. He is a good butcher because he understands the Dao: Through experience he has come to rely on his intuition to thrust the knife precisely where it does not cut through tendons or bones, and so his knife always stays sharp. The duke replies: “Now I know how to live.” Hui explains that “it is thus the question of ‘living,’ rather than that of technics, that is at the center of the story.”
#public-life#career#job-titles#jobs#existential#tech#history#trends#philosophy#ethics
·thenewatlantis.com·
From Tech Critique to Ways of Living — The New Atlantis