One thing that heaves into view, I believe, is what Pierre-Joseph Proudhon had in mind when he first used the term “anarchism,” namely, mutuality, or cooperation without hierarchy or state rule. Another is the anarchist tolerance for confusion and improvisation that accompanies social learning, and confidence in spontaneous cooperation and reciprocity. (p. xii)

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The key condition for charisma is listening very carefully and responding. The condition for listening very carefully is a certain dependence on the audience, a certain relationship of power. One of the characteristics of great power is not having to listen. Those at the bottom of the heap are, in general, better listeners than those at the top. The daily quality of the lifeworld of a slave, a serf, a sharecropper, a worker, a domestic depends greatly on an accurate reading of the mood and wishes of the powerful where as slave owners, landlords, and bosses can often ignore the wishes of their subordinates (pp. 25-26)

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The most powerful don’t have to learn how to carry a tune. Or, as Kenneth Boulding put it, “the larger and more authoritarian an organization [or state], the better the chance that its top decision-makers will be operating in purely imaginative worlds” (p. 29)

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The actual work process in any office, on any construction site, or on any factory floor cannot be adequately explained by the rules, however elaborate, governing it: the work gets done only because of the effective informal understandings and improvisations outside those rules. (p. 46)

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The second fatal flaw is that even if the measure, when first devised, was a valid measure, its very existence typically sets in motion a train of events that undermines its validity. Let’s call this a process by which “a measure colonizes behavior.” (p. 114)

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Social theorists have been so struck by this colonization that they have attempted to give it a lawlike formulation in Goodhart’s law, which holds that “when a measure becomes a target is ceases to be a good measure.” (p. 115)

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