Posts Tagged ‘standardization’
“I tell you, sir, the only safeguard of order and discipline in the modern world is a standardized worker with interchangeable parts.”*…
… a sentiment that grates on the indivisualists among us. Still, there’s no denying the enormous impact that standardization has had. In an excerpt from his book, Exactly: How Precision Engineers Created The Modern World, Simon Winchester on the revolution that came from interchangeable parts…
Lewis Mumford, the historian and philosopher of technology, was one of the earliest to recognize the major role played by the military in the advancement of technology, in the dissemination of precision-based standardization, in the making of innumerable copies of the same and usually deadly thing, all iterations of which must be identical to the tiniest measure, in nanometers or better. The stories that follow, in which standardization and precision-based manufacturing are shown to become crucial ambitions of armies on both sides of the Atlantic, serve both to confirm Mumford’s prescience and to underline the role that the military plays in the evolution of precision. The examples from the early days of the science are of course far from secret; those from today, and that might otherwise be described in full to illustrate today’s very much more precise and precision-obsessed world, are among the most secure and confidential topics of research on the planet — kept in permanent shadow, as the dark side necessarily has to be.
It was in the French capital in 1785 that the idea of producing interchangeable parts for guns was first properly realized, and the precision manufacturing processes that allowed for it were ordered to be first put into operation. Still, it is reasonable to ask why, if the process was dreamed up in 1785, was it not being applied to the American musketry in official use in 1814, twenty-nine years later? Men were running, battles were being lost, great cities were being burned — and in part because the army’s guns were not being made as they should have been made. There is an answer, and it is not a pretty one.
Two little-remembered Frenchmen got the honor of first introducing the system that, had it been implemented in time and implemented properly, would have given America the guns it should have had. The first, the less familiar of the pair, despite the evidently superior nature of his name, was Jean-Baptiste Vaquette de Gribeauval, a wellborn and amply connected figure who specialized in designing cannons for the French artillery. He supposedly came up with a scheme, in 1776, for boring out cannons using almost exactly the same technique that John Wilkinson had invented in England, that of moving a rotating drill into a solid cannon-size and cannon-shaped slug of iron. Wilkinson had patented his precisely similar system two years earlier, in 1774, but nonetheless, the French system, the système Gribeauval, as it came to be known for the next three decades, long dominated French artillery making. It gave the French armies access to a range of highly efficient and lightweight, but manifestly not entirely originally conceived, field pieces. (Gribeauval did employ what were called go and no-go gauges as a means of ensuring that cannonballs fitted properly inside his cannons, but this was hardly revolutionary engineering, and it had been around in principle for five centuries.)
The second figure, the man who did the most to bring the system of interchangeable parts to the making of guns, and whose technique was, unlike Gribeauval’s, unchallengeable, was Honoré Blanc. He was not a soldier but a gunsmith, and during his apprenticeship he became well aware of the Gribeauval system. He decided early in his career that he could bring a similar standardization to the flintlock musket, for the benefit of the man on the battlefield.
Yet there was a difference. A cannon was big and heavy and crude — a gunner simply touched his linstock, with its attached lighted match, to the vent, and the cannon fired — and so such parts as there were proved easily amenable to standardization. With the flintlock, however, the lock (that part of a musket that delivered the spark that exploded the priming powder that ignited the main charge and drove the ball down the barrel) was a fairly delicate and complex piece of engineering, made of many oddly shaped parts and liable to all kinds of failure. To the uninitiated, the names of the bits and pieces of a flintlock alone are bewildering: a lock has parts that are variously known as the bridle, the sear, the frizzen, the pan, and any number of springs and screws and bolts and plates as well as, of course, the spark-producing (when struck by the aforementioned metal frizzen) piece of flint. To render the lock into a standard piece of military equipment, with all its parts made exactly the same for each lock, was going to be a tall order.
Cost, rather than the well-being of the infantryman or the conduct of the battle, was the prime motive. The French government declared in the mid-1780s that the country’s gunsmiths were charging too much for their craftsmanship, and demanded they improve their manufacturing process or lower their prices. The smiths not unnaturally balked at the impertinence of the suggestion, and promptly tried selling their products to the new armories and gun makers across the Atlantic in America, a move that alarmed the French government, as it imagined it might well run out of weaponry as a result.
It was at this point that Honore Blanc entered the picture, taking a civilian job as the army’s quality-control inspector. His brother gunsmiths expressed their dismay over the fact that one of their number was going over to the other side, was a poacher turning gamekeeper. Blanc dismissed the criticism and got on with his job, his own motivation being the welfare of the soldier out in the field rather than allowing the government to cut costs. He was greatly influenced by M. de Gribeauval, and decided he could ape his system of standardization, ensuring that all the component parts of a flintlock he made as exact and faithful copies of one perfectly made master.
This master he made himself, carefully and with great precision, and with all the specifications laid down as precisely as possible (using the arcane system of the Ancien Régime, which still employed dimensional measures such as the pointe, the ligne, and the pouce) to tolerances of about what today we would recognize as 0.02 millimeters. He then made a series of jigs and gauges to ensure that all the locks made subsequently were faithful to this first perfect master, by the judicious use of files and such lathes as were available. The gunsmiths hired by Blanc to perform this task — by hand, still — made each lock exactly as the original. Providing that they did so, exactly, all the pieces would then fit perfectly together, and the whole assembled lock would fit equally perfectly into each completed weapon.
Yet only a small number of gunsmiths were willing to work under these stringent new conditions. Most balked. Making guns simply by copying parts reduced the value of the gunsmith’s craftsmanship to near insignificance, they argued. Unskilled drones could do their work instead. By arguing this, the French smiths were voicing much the same complaints as the Luddites had grumbled over in England: that precision was stripping their skills of worth. This argument would be heard many times in the future as the steady march of precision engineering advanced across Europe, the Americas, the world. The kind of mutinous sentiments heard in the English Midlands half a century before were now being muttered in northern France, as precision started to become an international phenomenon, its consequences rippling into the beyond.
Such was the hostility in France to Honoré Blanc, in fact, that the government had to offer him protection, and so sequestered him and his small but faithful crew of precision gun makers in the basement dungeons of the great Château de Vincennes, east of Paris. At the time, the great structure (much of it still standing, and much visited) was in use as a prison: Diderot had been incarcerated there, and the Marquis de Sade. In the relative peace of what would, within thirty years, become one of postrevolutionary France’s greatest arsenals, Blanc and his team worked away producing his locks, all of them supposedly identical. Blanc made all the necessary tools and jigs to help in his efforts — according to one source, hardening the metal pieces by burying them for weeks in the copious leavings of manure from the castle stables.
By July of 1785, Blanc was ready to offer a demonstration. He sent out invitations to the capital’s nabobs and military flag officers and to his still-hostile colleague gunsmiths, to show them what he had achieved. Many officials came, but few of the smiths, who were still seething. Yet one person of great future significance did present himself at the donjon’s fortified gates: the minister to France of the United States of America, Thomas Jefferson…
On the making of the modern world: interchangeable parts, from @simonwwriter, via the invaluable @delanceyplace.
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As we mix and match, we might spare a thought for another contibutor to our modern age, Jethro Tull; he died on this date in 1741. An agronomist who promoted planting seeds in rows (as opposed to “broadcast,” simply casting the seeds around), he perfected a horse-drawn seed drill in 1701 that economically sowed the seeds in three neat rows; because of its internal moving parts (including a rotary mechanism that became part of all sowing devices that followed), it has been called the first agricultural machinery. He later developed a horse-drawn hoe, a four-coultered plow that made vertical cuts in the soil before the plowshare.
Tull’s methods– horse-hoeing and row seeding, effectively a rejection of traditional Virgilian husbandry– were initailly controversial, but were steadily adopted by many landowners and helped to provide the basis for modern agriculture.
“I failed in some subjects in exams, but my friend passed in all. Now he is an engineer in Microsoft and I am the owner of Microsoft.”*…
And that, Yasheng Huang argues, is not something likely to happen in China, for a reason that dates back to the 6th century…
On 7 and 8 June 2023, close to 13 million high-school students in China sat for the world’s most gruelling college entrance exam. ‘Imagine,’ wrote a Singapore journalist, ‘the SAT, ACT, and all of your AP tests rolled into two days. That’s Gao Kao, or “higher education exam”.’ In 2023, almost 2.6 million applied to sit China’s civil service exam to compete for only 37,100 slots.
Gao Kao and China’s civil service exam trace their origin to, and are modelled on, an ancient Chinese institution, Keju, the imperial civil service exam established by the Sui Dynasty (581-618). It can be translated as ‘subject recommendation.’ Toward the end of its reign, the Qing dynasty (1644-1911) abolished it in 1905 as part of its effort to reform and modernize the Chinese system. Until then, Keju had been the principal recruitment route for imperial bureaucracy. Keju reached its apex during the Ming dynasty (1368-1644). All the prime ministers but one came through the Keju route and many of them were ranked at the very top in their exam cohort…
Much of the academic literature focuses on the meritocracy of Keju. The path-breaking book in this genre is Ping-ti Ho’s The Ladder of Success in Imperial China (1962). One of his observations is eye catching: more than half of those who obtained the Juren degree were first generation: ie, none of their ancestors had ever attained a Juren status. (Juren was, at the time, the first degree granted in the three-tiered hierarchy of Keju.) More recent literature demonstrates the political effects of Keju. In 1905, the Qing dynasty abolished Keju, dashing the aspirations of millions and sparking regional rebellions that eventually toppled China’s last imperial regime in 1911.
The political dimension of Keju goes far beyond its meritocracy and its connection to the 1911 republican revolution. For an institution that had such deep penetration, both cross-sectionally in society and across time in history, Keju was all encompassing, laying claims to the time, effort and cognitive investment of a significant swathe of the male Chinese population. It was a state institution designed to augment the state’s own power and capabilities. Directly, the state monopolised the very best human capital; indirectly, the state deprived society of access to talent and pre-empted organised religion, commerce and the intelligentsia. Keju anchored Chinese autocracy.
The impact of Keju is still felt today, not only in the form and practice of Gao Kao and the civil service exam but also because Keju incubated values and work ethics. Today, Chinese minds still bear its imprint. For one, Keju elevated the value of education and we see this effect today. A 2020 study shows that, for every doubling of successful Keju candidates per 10,000 of the population in the Ming-Qing period, there was a 6.9 per cent increase in years of schooling in 2010. The Keju exams loom as part of China’s human capital formation today, but they also cultivated and imposed the values of deference to authority and collectivism that the Chinese Communist Party has reaped richly for its rule and legitimacy…
An ultimate autocracy is one that reigns without society. Society shackles the state in many ways. One is ex ante: it checks and balances the actions of the state. The other is ex post. A strong society provides an outside option to those inside the state. Sometimes, this is derisively described as ‘a revolving door’, but it may also have the positive function of checking the power of the state. State functionaries can object to state actions by voting with their feet, as many US civil servants did during the Donald Trump administration, and thereby drain the state of the valuable human capital it needs to function and operate. A strong society raises the opportunity costs for the state to recruit human capital but such a receptor function of society has never existed at scale in imperial China nor today, thanks – in large part, I would argue – to Keju.
Keju was so precocious that it pre-empted and displaced an emergent society. Meritocracy empowered the Chinese state at a time when society was still at an embryonic stage. Massive resources and administrative manpower were poured into Keju such that it completely eclipsed all other channels of upward mobility that could have emerged. In that sense, the celebration by many of Keju’s meritocracy misses the bigger picture of Chinese history. It is a view of a tree rather than of a forest…
…Its impressive bureaucratic mobility demolished all other mobility channels and possibilities. Keju was an anti-mobility mobility channel. It packed all the upward mobility within one channel – that of the state. Society was crowded out, and over time, due to its deficient access to quality human capital, it atrophied. This is the root of the power of Chinese autocracy and, I would argue, it is a historical development that is unique to China and explains the awesome power of Chinese autocracy…
…
There was, however, a massive operational advantage to the Neo-Confucianist curriculum: it standardised everything. Standardisation abhors nuance and the evaluations became more straightforward as the baseline comparison was more clearly delineated. There was objectivity, even if the objectivity was a manufactured artefact. The Chinese invented the modern state and meritocracy, but above all the Chinese invented specialised standardised testing – the memorisation, cognitive inclination and frame of references of an exceedingly narrow ideology.
Ming standardised Keju further: it enforced a highly scripted essay format, known as the ‘eight-legged essay’, or baguwen in Chinese (八股文), to which every Keju candidate had to adhere. A ‘leg’ here refers to each section of an essay, with a Keju essay requiring eight sections: 1) breaking open the topic; 2) receiving the topic; 3) beginning the discussion; 4) the initial leg; 5) the transition leg; 6) the middle leg; 7) the later leg; and 8) conclusion. The eight-legged essay fixed more than the aggregate structure of exposition. The specifications were granular and detailed. For example, the number of phrases was specified in each of the sections and the entire essay required expressions in paired sentences – a minimum of six paired sentences, up to a maximum of 12. The key contribution of the eight-legged essay is that it packed information into a pre-set presentational format.
Standardisation was designed to scale the Keju system and it succeeded brilliantly in that regard, but it had a devastating effect on expositional freedom and human creativity. All elements of subjectivity and judgment were taken out. In his book Traditional Government in Imperial China (1982), the historian Ch’ien Mu describes the ‘eight-legged essay’ as ‘the greatest destroyer of human talent.’…
In his book The WEIRDest People in the World (2020), Joseph Henrich posited that the West prospered because of its early lead in literacy. Yet the substantial Keju literacy produced none of the liberalising effects on Chinese ideas, economy or society. The literacy that Henrich had in mind was a particular kind of literacy – Protestant literacy – and the contrast with Keju literacy could not have been sharper. Keju literacy was drilled and practised in classical and highly stratified Chinese, the language of the imperial court rather than the language of the masses, in sharp contrast to Protestant literacy. Protestant literacy empowered personal agency by embracing and spreading vernaculars of the masses. Henrich’s liberalising ‘WEIRD’ effect – Western, educated, industrialised, rich and democratic – was a byproduct of Protestant literacy. It is no accident that Keju literacy produced an opposite effect…
Not everyone sees the Western/WEIRD definition of creativity and innovation as the only important one (c.f., here and here), nor that China is as lacking in what Westerners call creativity and innovation (c.f., here— possible soft paywall, and here). Still, Huang’s essay on Keju, China’s incredibly difficult civil service test, and how it strengthened the state at the cost of freedom and creativity, is eminently worthy of reading full: “The exam that broke society,” from @YashengHuang in @aeonmag.
And for the amazing (and amusing) story of how the Keju was instrumental in the introduction of Catholicism into China, see Jonathan Spence’s wonderful The Memory Palace of Matteo Ricci.
* Bill Gates
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As we study, we might recall that it was on this date in 4004 BCE that the Universe was created… as per calculations by Archbishop James Ussher in the mid-17th century.
When Clarence Darrow prepared his famous examination of William Jennings Bryan in the Scopes trial [see here], he chose to focus primarily on a chronology of Biblical events prepared by a seventeenth-century Irish bishop, James Ussher. American fundamentalists in 1925 found—and generally accepted as accurate—Ussher’s careful calculation of dates, going all the way back to Creation, in the margins of their family Bibles. (In fact, until the 1970s, the Bibles placed in nearly every hotel room by the Gideon Society carried his chronology.) The King James Version of the Bible introduced into evidence by the prosecution in Dayton contained Ussher’s famous chronology, and Bryan more than once would be forced to resort to the bishop’s dates as he tried to respond to Darrow’s questions.
“Bishop James Ussher Sets the Date for Creation”

“It is at Dusk that the most interesting things occur, for that is when simple differences fade away. I could live in everlasting Dusk.”*…

L. M. Sacasas on time and temporality…
… I’m tempted, as I often am, by the grand generalization, and I will yield. Pre-industrial culture was synchronized by the rhythms of nature, rhythms which were often imbued with sacral significance (a unity suggested by the shared root of cult, culture, and cultivate). Industrial culture was, as Lewis Mumford observed, driven not by the steam-engine but by the clock. Industrial time overthrew pre-industrial time—agricultural time, if you like—but yielded a new set of rhythms and patterns, with the 9-5 workday perhaps at its heart. Mass media, which is to say industrialized media, supplied its own public temporalities to the industrial age, a new quasi-sacral calendar with daily, seasonal, and yearly rituals, some of which were artificial simulations of the old pre-industrial rituals.
What we have now is a new temporal order. It is not a negation of industrial time, but a further development built upon the precision of mechanical time. Industrial time enabled the mass synchronizations industrial culture required. But now digital technology enables a new desynchronized society through even more refined timekeeping coupled with the computational capacity to mobilize and organize society along more fluid, just-in-time, and, yes, from a human perspective, stochastic patterns.
To put this another way, a culture ordered in its patterns, language, ethics, and imagination by the rhythms of the natural world gave way to a culture ordered in its patterns, language, ethics, and imagination by the rhythms of industrialized labor and mass media. While we might disagree as to the timing of the transition, it seems safe to say that we now inhabit yet another cultural configuration. To put it this way may seem like a banal restatement of the well-worn and contested pre-modern/modern/post-modern sequence. But I think it is useful to draw out the temporal dimension of these social dynamics. If we press into each of these four categories—patterns, language, ethics, and imagination—we will find surprising and profound links to the temporal heart beating out the dominant cultural rhythms, whether it be nature or the machine.
…
Inhabiting the order of measured, quantified time, as most of us do, already inhibits our capacity to imagine another way of being in time. Our enclosure within the human-built world, in both its analog and digital dimensions, obscures the markers of alternative temporal orders. It is possible, of course, to frame this as a liberation from the limits of time just as it is possible to frame our uprootedness as a liberation from the constraints of place. And, indeed, it sometimes is just that. But it is also possible that our liberation from older cultural forms, forms which were more directly informed by a place and its time, has been used against us. To be disembedded and desynchronized is also to become subject to the stochastic order of the digital economy.
The computer, after all, is, among other things, an agent of social organization and an instrument of control. But what forms of social organization does it enable and what forms of control does it make possible?
…
The most tempting thing is to go back to the kind of empirically verifiable harms which I mentioned in passing at the outset. That’s the surest way to make the case for a different set of practices, but, of course, that is itself part of the problem. Yes, there’s a case to be made on the grounds of basic health and well-being, ours and our fellow creatures, for seeking another way of ordering our material environment.
But I find myself reaching beyond such concerns to something more ambivalent and amorphous, toward not just the healthy but the good, toward a deep recalibration of our being in the world according to a different order of time. And perhaps in thinking again about the meaning of our experience of light and dark and, perhaps especially, the transitions between the two, we can discern a different set of rhythms. “We are not only creatures of the light,” Kohák reminds us. “We are creatures of the rhythm of day and night, and the night, too, is our dwelling place.”…
Eminently worth reading in full: “Whose Time? Which Temporality?” from @LMSacasas.
* Olga Tokarczuk, Drive Your Plow Over the Bones of the Dead
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As we contemplate chronology, we might recall that it was on this date in 1918 that the U.S. Congress “standardized” time: the Standard Time Act (AKA, the Calder Act) became effective. Passed earlier in the year, it implemented across the U.S. both Standard Time (the creation of time zones anchored in UTC, the successor to GMT) and Daylight Saving Time.
“No problem can be solved from the same level of consciousness that created it”*…

Kick at the rock, Sam Johnson, break your bones:
But cloudy, cloudy is the stuff of stones.
– Richard Wilbur
Materialism holds the high ground these days in debates over that most ultimate of scientific questions: the nature of consciousness. When tackling the problem of mind and brain, many prominent researchers advocate for a universe fully reducible to matter. ‘Of course you are nothing but the activity of your neurons,’ they proclaim. That position seems reasonable and sober in light of neuroscience’s advances, with brilliant images of brains lighting up like Christmas trees while test subjects eat apples, watch movies or dream. And aren’t all the underlying physical laws already known?
From this seemly hard-nosed vantage, the problem of consciousness seems to be just one of wiring, as the American physicist Michio Kaku argued in The Future of the Mind (2014). In the very public version of the debate over consciousness, those who advocate that understanding the mind might require something other than a ‘nothing but matter’ position are often painted as victims of wishful thinking, imprecise reasoning or, worst of all, an adherence to a mystical ‘woo.’
It’s hard not to feel the intuitional weight of today’s metaphysical sobriety. Like Pickett’s Charge up the hill at Gettysburg, who wants to argue with the superior position of those armed with ever more precise fMRIs, EEGs and the other material artefacts of the materialist position? There is, however, a significant weakness hiding in the imposing-looking materialist redoubt. It is as simple as it is undeniable: after more than a century of profound explorations into the subatomic world, our best theory for how matter behaves still tells us very little about what matter is. Materialists appeal to physics to explain the mind, but in modern physics the particles that make up a brain remain, in many ways, as mysterious as consciousness itself…
The closer you look, the more the materialist explanation of consciousness (and physics) appears to rest on shaky metaphysical ground: “Minding matter.”
Pair with the two parts of Tim Park‘s conversation with Riccardo Manzotti: “Am I the Apple?” and “The Mind in the Whirlwind.”
* Albert Einstein, riffing on his friend Kurt Gödel
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As we think about thinking, we might spare a thought for Frederick Winslow Taylor; he died on this date in 1915. An engineer and inventor (42 patents), he’s best remembered as the father of “Scientific Management,” the discipline rooted in efficiency studies and standardization. Quoth Peter Drucker:
Frederick W. Taylor was the first man in recorded history who deemed work deserving of systematic observation and study. On Taylor’s ‘scientific management’ rests, above all, the tremendous surge of affluence in the last seventy-five years which has lifted the working masses in the developed countries well above any level recorded before, even for the well-to-do. Taylor, though the Isaac Newton (or perhaps the Archimedes) of the science of work, laid only first foundations, however. Not much has been added to them since – even though he has been dead all of sixty years.
Taylor’s work encouraged many followers (including Frank “Cheaper by the Dozen” Gilbreth) and effectively spawned the field of management consulting. But Taylor practiced what he preached, and found time to become a champion tennis player as well: he won the first doubles tournament (1881) in U.S. National Championships, the precursor of the U.S. Open (with partner Clarence Clark).
Bedroom Secrets…
One of the best-loved works in Vincent van Gogh’s oeuvre is The Bedroom. It was painted in October 1888, when the artist was living in the Yellow House in Arles. To give his brother Theo an impression of the painting he was working on, Van Gogh sent him a letter with a detailed sketch. A day later he also sent a sketch to his friend and fellow artist Paul Gauguin.
He put a great deal of thought into the composition and the colours, and we know from his letters that he was very pleased with the result. ‘But the colour has to do the job here,’ he wrote, ‘and through its being simplified by giving a grander style to things, to be suggestive here of rest or of sleep in general.’
Vincent van Gogh considered The bedroom an important painting. In early 1889, Van Gogh returned home from the hospital in Arles. He had been admitted there after his psychological crisis and the injury to his ear. As he wrote to Theo, ‘When I saw my canvases again after my illness, what seemed to me the best was The Bedroom.
From Amsterdam’s Van Gogh Museum, “Bedroom Secrets,” a blog chronicling the restoration of “The Bedroom.”

As we gingerly touch our ears, we might wish a brisk Happy Birthday to Frederick Winslow Taylor, an engineer and inventor (42 patents) who’s best remembered as the father of “Scientific Management,” the discipline rooted in efficiency studies and standardization. Quoth Peter Drucker:
Frederick W. Taylor was the first man in recorded history who deemed work deserving of systematic observation and study. On Taylor’s ‘scientific management’ rests, above all, the tremendous surge of affluence in the last seventy-five years which has lifted the working masses in the developed countries well above any level recorded before, even for the well-to-do. Taylor, though the Isaac Newton (or perhaps the Archimedes) of the science of work, laid only first foundations, however. Not much has been added to them since – even though he has been dead all of sixty years.
Taylor’s work encouraged many followers (e.g. Frank “Cheaper by the Dozen” Gilbreth) and effectively spawned the field of management consulting. But Taylor practiced what he preached, and found time to become a champion tennis player as well: he won the first doubles tournament (1881) in U.S. National Championships, the precursor of the U.S. Open (with partner Clarence Clark).






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