Where I try to tease apart visions from hallucinations, sneak up on immunity to change, and then dive into the philosophical depths of meaning — and crisis thereof — in my attempts to tell a story about the stew of intentions (or intention spaghetti soup, I can’t decide).
A vision and a hallucination
Talking with one of my colleagues, we found this simple lens. We both arrived independently at the idea that one of the strongest ways to instill coherence within an organization is aligning on some more or less unified intention. After all, organizations are problem-solving entities. And as follows from the framework I’ve been going on about, intention is the force that brings an organization together. Put differently, emergence of an organization is the effect of imposing an intention.
How might this intention be communicated? We picked a well-worn concept of the “compelling vision” to play with. The distinction that we’ve drawn is that some visions, when articulated, appear to enroll everyone to align with the intention they communicate. And some visions come across more like hallucinations: we hear them and may even be fascinated by them, but little alignment in intention materializes. My colleague used Yahoo's “get its cool back” from a decade ago as an example of such a hallucination. Some good things did come out of that endeavor, so there’s likely a spectrum rather than a binary distinction.
So what makes one story a vision and the other a hallucination? I am sure there are many possible explanations. I, however, want to mess with the newly-derived limits framing to explore the question.
To be compelling, a vision must be posed as a solution. That is, a vision is a prediction that is based on an understanding of some problem. A resonant vision captures the full mental model of the problem: the “what is” and the “what ought to be”, as well as a plausible path to the latter. Thus, communicating a vision is an attempt to share the mental model.
It is in this process of communication that the vision’s fate is determined. We share mental models through stories. And when telling such a story, the one who communicates it must overcome all three limits to understanding these mental models — both their own and those of their recipients.
To overcome the limit of capacity, I need to ensure that the story matches the mental model diversity of those I am sharing it with. There is a distinct upper and lower bound. The mental model behind the story needs to be within the limit of tolerance: not too complex and not too simplistic. If I tell you that my vision is that “we must do good-er”, you may recognize that my mental model diversity is lower than yours, turning my vision into a hallucination. Conversely, if I write effusively and at length about animating forces, lenses, and tensions (as I regrettably do), the mental model will bounce off of you, suffering the same fate. The limit of capacity is about the balance of clarity and rigor.
The limit of time manifests as the plausibility of the vision. We notice this limit when we see the “5-year” or “10-year” qualifiers attached to vision docs. When I communicate the vision’s story, I must have a sense of when this vision will come true. On their part, the recipients of the story, once they acquire the mental model behind the vision, will intuit its feasibility. They may go “yeah, that feels right” or balk at the overly ambitious timelines. I once suggested at the leads offsite that a product that hasn’t even shipped will have one million users next year. My colleagues were nice to me, but I was clearly hallucinating. A good way to remember this limit is to imagine me painting pictures of some clearly impossible future and folks quietly rolling their eyes.
The final limit — the limit of attachment — is the trickiest. Suppose I’ve told the story clearly. You get exactly what I mean, and see the respectable depth of the mental model. You also see that my vision is plausible. Yay! We overcame the first two limits. But… is it where you want to go? Imagine that, in playing with this mental model, you recognize with dread that pursuing it would negatively impact your career or perhaps compensation — or both. Or you might see some effect on the environment or surrounding community that is in conflict with your principles. Does my story contain room for flexibility? And if not, how might you work around it? In communicating our vision, we encounter the limit of attachment as the resistance to change – and always, always, any alignment of intentions means change.
It is here where the visions most commonly transmute into hallucinations. No matter how well-articulated and rigorous, no matter how plausible, if we are firmly attached to our particular outcomes, we won’t be able to align our intentions toward some common goal. What’s worse, there is very little that I can say in my story to overcome this limit. The limit of attachment is a structural property of the organization.
Lisa Laskow Lahey and Robert Kegan called this limit the “Immunity to Change”, and it is my intuition that most organizations and leaders have only vague awareness of it. My guess is that the limit of time is the best-understood of the three, while the limit of capacity is the one which most strategy-minded folks get exhausted and burned out overcoming. The limit of attachment shows up spuriously in conversations here and there (usually characterized as “politics” and “shenanigans” or “this team getting mad at us”), remaining almost entirely submerged in the vast subconscious of the organization. It is the embodiment of thousands of stories told and retold within the organization, a zombie horde against which no single new story stands a chance.
🔗 https://glazkov.com/2022/05/22/a-vision-and-a-hallucination/
Intentionality and meaning
So far, I’ve been talking about intention as a fairly straightforward, singular thing. I have an intention, you have an intention, the bunny has the intention, and so on. As you probably suspected all along, this is at best a gross simplification of “spherical cow” proportions. I am pretty sure I can’t describe the full complexity of what’s actually happening. But here’s a story that tries.
We live in a world teeming with intentions. We are surrounded by them, we are in them, and they are within us. Intentions permeate us. Many (most?) of these intentions are not easily visible to us. When I was discussing mental models, I used this image of a massively multi-process computer, which might come in handy here. Imagine that our consciousness is a lone terminal connected to this computer. This terminal can only track a tiny fraction of the intentions at a time. Most of them exist in the background, without our awareness.
It would be nice if our intentions operated on some unified model of “what is” and “what ought to be”. But no, turns out that is way too much to ask of a good old human brain. Since mental models are diverse and inconsistent, they produce a dizzying array of intentions pointing in all different directions, creating tensions and friction amongst each other.
Sometimes we feel intense suffering of two internal intentions being at odds with one another — and it may take years to recognize that the conflict was entirely due to mental model inconsistency. We may even recognize with sadness that the intentions that caused us so much suffering were one and the same, just viewed through the lenses of two mutually inconsistent mental models. Worse yet, a particularly severe tension might trigger adversarial adaptation within ourselves, where two intentions form entire conflicting parts of us locked in a battle. Through this lens, bad habits and addiction are bits of the infinity-problem sprinkled onto us.
It’s like we are these cauldrons of intention stew, spiced with infinity. In this stew, intentionality is the practice of observing our own intentions, orienting them in relation to another, and deciding to act on some and not others. This description might trip something in your memory: these are the steps of the OODA loop, known also as the solution loop. And if there’s a solution loop, then there’s definitely a problem lurking about. What is this problem that the practice of intentionality aims to solve? Why would we want to understand our own intentions?
It is my guess that the problem behind the practice of intentionality is the problem of meaning. This is a big leap, and I am in a thoroughly uncertain territory here. I am definitely intimidated by the largesse of the topic I am gingerly stepping into. Yet, it seems useful to imagine that the more our internal intentions are aligned with one another, the more meaningful our lives feel to us. Conversely, when intentions within us are less aligned, we experience loss of meaning. Put differently, a sense of meaning in our lives is proportional to how well we can navigate the multitude of our internal intentions.
If we believe this, the crisis of meaning that many adults encounter in the second half of their lives might not be due to the lack of intentions, but rather due to their overabundance. If I lived long enough, I would have accumulated a great cache of mental models over the years. And if I didn’t practice intentionality, that would necessarily leave me with a boiling soup of intentions. The sense of being lost and without purpose emerges from every single intention seemingly conflicting with another, like a giant ball of spaghetti. What is up with all the food metaphors? I guess it's spaghetti soup now.
Building on that, if I imagine an environment where compressed mental models are abundant and easily accessible, the crisis of meaning might be something that arrives much sooner than middle age – and becomes much more pervasive. Rapid acquisition of mental models without accompanying intentionality seems like a recipe for disaster. In the age where knowledge is so easily acquired, teaching intentionality becomes paramount.
If I click the zoom level up from individuals to organizations, I can see how the same applies to organizations. The challenges of coherence that manifest in large, mature organizations might be the result of an overabundance of individual intentions (teams, sub-teams, people, etc.) that do not add up to a single intention that brings the organization together. It is that intention that can only emerge through a rigorous practice of intentionality – both within the organization and individuals that comprise it. We can call this practice by many different names – be that self-reflection, mindfulness, or strategic thinking – but one thing seems fairly certain: without mastering it, we end up in a crisis of meaning.
I heard Tyler Cowen speak about nested games recently, and it strikes me that organizations could be viewed as nested intentions.