inside look at how Perplexity builds product—which to me feels like what the future of product development will look like for many companies:AI-first: They’ve been asking AI questions about every step of the company-building process, including “How do I launch a product?” Employees are encouraged to ask AI before bothering colleagues.Organized like slime mold: They optimize for minimizing coordination costs by parallelizing as much of each project as possible.Small teams: Their typical team is two to three people. Their AI-generated (highly rated) podcast was built and is run by just one person.Few managers: They hire self-driven ICs and actively avoid hiring people who are strongest at guiding other people’s work.A prediction for the future: Johnny said, “If I had to guess, technical PMs or engineers with product taste will become the most valuable people at a company over time.”

Typical projects we work on only have one or two people on it. The hardest projects have three or four people, max. For example, our podcast is built by one person end to end. He’s a brand designer, but he does audio engineering and he’s doing all kinds of research to figure out how to build the most interactive and interesting podcast. I don’t think a PM has stepped into that process at any point.

We leverage product management most when there’s a really difficult decision that branches into many directions, and for more involved projects.

The hardest, and most important, part of the PM’s job is having taste around use cases. With AI, there are way too many possible use cases that you could work on. So the PM has to step in and make a branching qualitative decision based on the data, user research, and so on.

a big problem with AI is how you prioritize between more productivity-based use cases versus the engaging chatbot-type use cases.

we look foremost for flexibility and initiative. The ability to build constructively in a limited-resource environment (potentially having to wear several hats) is the most important to us.

We look for strong ICs with clear quantitative impacts on users rather than within their company. If I see the terms “Agile expert” or “scrum master” in the resume, it’s probably not going to be a great fit.

My goal is to structure teams around minimizing “coordination headwind,” as described by Alex Komoroske in this deck on seeing organizations as slime mold. The rough idea is that coordination costs (caused by uncertainty and disagreements) increase with scale, and adding managers doesn’t improve things. People’s incentives become misaligned. People tend to lie to their manager, who lies to their manager. And if you want to talk to someone in another part of the org, you have to go up two levels and down two levels, asking everyone along the way.

Instead, what you want to do is keep the overall goals aligned, and parallelize projects that point toward this goal by sharing reusable guides and processes.

Perplexity has existed for less than two years, and things are changing so quickly in AI that it’s hard to commit beyond that. We create quarterly plans. Within quarters, we try to keep plans stable within a product roadmap. The roadmap has a few large projects that everyone is aware of, along with small tasks that we shift around as priorities change.

Each week we have a kickoff meeting where everyone sets high-level expectations for their week. We have a culture of setting 75% weekly goals: everyone identifies their top priority for the week and tries to hit 75% of that by the end of the week. Just a few bullet points to make sure priorities are clear during the week.

All objectives are measurable, either in terms of quantifiable thresholds or Boolean “was X completed or not.” Our objectives are very aggressive, and often at the end of the quarter we only end up completing 70% in one direction or another. The remaining 30% helps identify gaps in prioritization and staffing.

At the beginning of each project, there is a quick kickoff for alignment, and afterward, iteration occurs in an asynchronous fashion, without constraints or review processes. When individuals feel ready for feedback on designs, implementation, or final product, they share it in Slack, and other members of the team give honest and constructive feedback. Iteration happens organically as needed, and the product doesn’t get launched until it gains internal traction via dogfooding.

all teams share common top-level metrics while A/B testing within their layer of the stack. Because the product can shift so quickly, we want to avoid political issues where anyone’s identity is bound to any given component of the product.

We’ve found that when teams don’t have a PM, team members take on the PM responsibilities, like adjusting scope, making user-facing decisions, and trusting their own taste.

What’s your primary tool for task management, and bug tracking?Linear. For AI products, the line between tasks, bugs, and projects becomes blurred, but we’ve found many concepts in Linear, like Leads, Triage, Sizing, etc., to be extremely important. A favorite feature of mine is auto-archiving—if a task hasn’t been mentioned in a while, chances are it’s not actually important.The primary tool we use to store sources of truth like roadmaps and milestone planning is Notion. We use Notion during development for design docs and RFCs, and afterward for documentation, postmortems, and historical records. Putting thoughts on paper (documenting chain-of-thought) leads to much clearer decision-making, and makes it easier to align async and avoid meetings.Unwrap.ai is a tool we’ve also recently introduced to consolidate, document, and quantify qualitative feedback. Because of the nature of AI, many issues are not always deterministic enough to classify as bugs. Unwrap groups individual pieces of feedback into more concrete themes and areas of improvement.

High-level objectives and directions come top-down, but a large amount of new ideas are floated bottom-up. We believe strongly that engineering and design should have ownership over ideas and details, especially for an AI product where the constraints are not known until ideas are turned into code and mock-ups.

Big challenges today revolve around scaling from our current size to the next level, both on the hiring side and in execution and planning. We don’t want to lose our core identity of working in a very flat and collaborative environment. Even small decisions, like how to organize Slack and Linear, can be tough to scale. Trying to stay transparent and scale the number of channels and projects without causing notifications to explode is something we’re currently trying to figure out.

Maybe one frame is through taking control of your own personal development and learning: after all “learning is the one thing your employer can’t take away from you”

Over the years we’ve seen the rise of bro-etry and cringe “thought leadership” and crying CEOs. When I scroll my feed I have to sidestep the clearly threadboi and #personalbrand engagement-farming posts and try and focus on the real content.

Networking is useful, but distasteful to many. Instead, participating in self-directed learning communities is networking

“Don’t become a marketing manager, become someone who knows how to run user research”

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.

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.

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.”

Design Engineers at Vercel blend aesthetic sensibility with technical skills. This allows us to deeply understand a problem, then design, build, and ship a solution autonomously.The team is made up of people with a wide array of skills and a lot of curiosity. We constantly experiment with new tools and mediums. This multidisciplinary approach allows the team to push what’s possible on the web.

Design Engineers care about delivering exceptional user experiences that resonate with the viewer. For the web, this means:Delightful user interactions and affordancesBuilding reusable components/primitivesPage speedCross-browser supportSupport for inclusive input modes (touch, pointers, etc.)Respecting user preferencesAccessible to users of assistive technology

Being part of the Design team gives Design Engineers the autonomy and ability to work on things that would often get deprioritized in an Engineering backlog.

The team puts resources towards polished interactions, no dropped frames, no cross-browser inconsistencies, and accessibility. Examples of design-led projects are:Vercel’s Geist font: A Sans and Mono font. An interactive playground to see every glyph and try the font.Vercel’s design system documentation: An interactive docs playground used by engineers across the company to ship Vercel.Vercel’s Design Team homepage: An exploratory page for testing new web techniques and providing design resources.Delighters in the Vercel Dashboard: Features in the Vercel Dashboard that bring it to life and delight the user.

While no individual is expected to have all the skills, the team collectively is able to execute on ambitious designs because we can:Design in FigmaDesign in codeWrite production codeDebug browser performanceWrite GLSL shadersWrite copyCreate 3D experiences with Three.jsCreate 3D models/scenes in BlenderEdit videos using CGI and practical camera effects

You can see our team’s work across Vercel:Creating and maintaining components for the internal design system used on everything from Vercel.com to the Vercel Toolbar and the Next.js documentation.Websites like the Next.js Conf website and Vercel’s product pages.Product work and docs for Vercel and Next.js.Building proof of concepts for branding and marketing.Improving the accessibility of all Vercel web properties.

Designers move from idea to a wireframe, a prototype, a logo, or even just a drawing. Developers move from a problem or feature to a coded solution that is solved and released. Both are creative, both are in aid of the end-user. The Design Engineer role is also creative and authors code but systematically translates a design towards implementation in a structured way.  I have never worked anywhere where there wasn't someone trying to close the gap. This role is often filled in accidentally, and companies are totally unaware of the need. Recruiters have never heard of it, and IT consultancies don't have the capability in their roster. We now name the role "Design Engineer" because the gap is widening, and the role has become too complex to not exist.

Robert Pirsig’s definition of Static and Dynamic Quality:Our language is an imperfect instrument created by ancient and ignorant men. It’s an animistic language that invites us to talk about stability and constants, about similarities and normal and kinds, about magical transformations, quick cures, simple problems, and final solutions. Yet the world we try to symbolize with this language is a world of process, change, differences, dimensions, functions, relationships, growths, interactions, developing, learning, coping, complexity. And the mismatch of our ever-changing world and our relatively static language forms is part of our problem.

Words can only approximate Quality, but never fully encompass it. A static thing can never fully capture a dynamic thing.

We create problems for ourselves by using static language (e.g. judgements) to capture a reality that is dynamic & ever changing — by mixing observations and evaluations.

The caveat to keeping your identity small is when you want to identify as a positive trait – “I’m a kind person” – so that you’re forced to live up to it, especially when this is an unchanging desire.