Notes to self

How To Live Your Life With Full Power

Sat, 07 Feb 2026 13:23:16 +0530

Watched a video by Graham Weaver where he gives a “last lecture” to the graduating class of 2024 at Stanford Graduate School of Business, and he talks about what keeps us blocked from making progress on our dreams. We have two voices within us. One is the loud voice in our head which constantly protects us from danger and is very instinctive, and this is what keeps us from doing what we know we need to do. It does not tell us not to do it, but it warns us that now is not the right time. The other voice inside us which can be thought of as our soul, the god, etc. is much more mild and this is the voice that tells what we are meant to be doing in life. When we follow this soul or inner voice, we are full of energy, and that is how it guides us through our whole body. In most cases, the other louder voice keeps us from either listening to our soul or makes us forget what it told us.

In order to silence the louder voice so that we can listen to our soul, and then follow what the soul tells us, there are three steps:

1. Take the nail out of your head.

This is a metaphor for something that is holding you down in all walks of life because it is constantly in your head and prevents you from thinking or doing anything else meaningful in life. It could be an addiction, a bad relationship, a bad job, a bad environment etc. The idea is to remove this metaphorical nail from your head so that you can then focus on what you want to do. He also warns us that when you remove this nail from your head, things become worse before they get better.

2. Follow your energy.

Once you are in a position to listen to your soul, pay attention to what it says. Do what gives you more energy and keep following that path. This is how the soul speaks to you. Instead of following your passions, be guided by your energy.

3. Go all in.

Once you are on a path that your soul has revealed, the only way to make progress is to go all in. When we are not sure about what we are doing and we are afraid of failure, we never give ourselves to that path, and we wonder why we are not making progress. Solution is to go all in.

Who Wrote This

Mon, 06 Oct 2025 18:05:36 +0530

My previous post about retirement was written by AI. I told Gemini that I needed to write a post, and then gave it a bullet list of things that I wanted to talk about. I also included instructions about what the tone of the post should be. Gemini did a decent job but it did not feel like I would have written that post, so I took the text and made a few changes. I removed the section headings, removed a few extraneous sentences, merged a few sentences to make them shorter and easier to read, etc. In the end, the post looked like it was my style but anybody who read that would know it is too flawless to have been written by hand — it had to be written by a machine. Also, when I will read it in the future, it will not feel like it came from me, so the whole point of writing something with AI’s assistance feels pointless.

Don’t get me wrong — I think it is a great tool for writing at your workplace. It simply makes things so much easier to churn out a wall of text that has to be produced anyways. But even in that context, I think a message from a leader to their team will be much more effective if it feels like it came right out of the horse’s mouth.

And one final thought about en and em dashes. When I write with the aid of AI, I remove all em dashes from text because that is one of the giveaways of something written by AI. But I love using them in my writing, even when I am writing a journal entry in a dead tree notebook. So, the em dashes you see in this post are here because I added them, not because this post was written by Gemini.

Retirement

Sat, 04 Oct 2025 11:21:25 +0530

It’s been over a year since I quit my job. I think the technical term for it is “retirement,” but for a long time, I couldn’t bring myself to use that word. Stepping away from the regular grind was what I wanted, but actually accepting that my working life was over? That took a surprising amount of time to sink in. You can call it quits on paper, but it takes a while for your mind to catch up to the reality of a completely new identity.

If you’ve spent decades working, your entire routine is built around that job. So, what I didn’t quite anticipate was how hard it would be to figure out how to fill the time. Honestly, I’m still struggling with this. It’s a strange feeling, having total freedom but not having a ready-made structure to put it into. It turns out that having endless free time can be just as demanding as having none at all! It hasn’t all been a struggle, though. I’ve been able to focus a lot more on my health and fitness, which is a huge win. But it’s an ongoing project, just like everything else.

Now, I’m ready for the next phase. I’ve realized that I still need something that keeps my mind sharp. I’m actively looking for a way to be creatively engaged, but here’s the key difference: I want the engagement without the stress of a typical job. No deadlines, no office politics, just a project that I genuinely enjoy sinking my teeth into.

This new life is still a work in progress, and I’m excited about exploring this next chapter, figuring out what makes me tick now, and building a schedule that’s truly my own.

Proactivity

Thu, 18 Sep 2025 10:46:51 +0530

In The 7 Habits of Highly Effective People, the first habit from the group “Private Victory” is “Be Proactive.” Covey defines proactivity so well that the answer to the question of how to be proactive is almost self evident.

By nature, humans are proactive. If our lives are a function of conditioning and conditions, it is because we have, by conscious decision or by default, chosen to empower those things to control us. In making such a choice, we become reactive.

Reactive people are often affected by their physical environment. If the weather is good, they feel good. If it isn’t, it affects their attitude and their performance. Proactive people can carry their own weather with them. Whether it rains or shines makes no difference to them. They are value driven; and if their value is to produce good quality work, it isn’t a function of whether the weather is conducive to it or not.

Reactive people are also affected by their social environment, by the “social weather.” When people treat them well, they feel well; when people don’t, they become defensive or protective. Reactive people build their emotional lives around the behavior of others, empowering the weaknesses of other people to control them.

The ability to subordinate an impulse to a value is the essence of the proactive person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values.

Proactive people are still influenced by external stimuli, whether physical, social, or psychological. But their response to the stimuli, conscious or unconscious, is a value-based choice or response.

Software Is Changing (Again)

Sat, 28 Jun 2025 12:24:09 +0530

Andrej Karpathy recently gave a keynote at AI Startup School in San Francisco and he called it “Software Is Changing (Again)”. He laid down the current state of AI/LLM assisted programming, and where it is going.

Software development has evolved in these steps:

Software 1.0: code written by humans (started mid of last century)
Software 2.0: programming neural nets with weights (started a couple of decades ago?)
Software 3.0: programming LLMs with prompts (started a couple of years ago)

Karpathy advises anybody who is entering the field now to be good at all of the above. A good reminder for newcomers that 1.0 cannot be skipped in spite of the current hype about AI which will make you believe that learning to code is no longer necessary.

One other interesting tidbit is a new convention of adding llms.txt along side your web documentation of whatever web services your company offers, in order to enable coding agents. For example, Stripe documentation has an llms.txt at https://docs.stripe.com/llms.txt

The keynote is worth watching.

Three Good Links: 21 April 2025

Mon, 21 Apr 2025 09:58:00 +0530

Move Slow and Fix Things: The author argues that moving slowly doesn’t mean you can’t make quick decisions. It’s just that the execution should be deliberate. Don’t wreak havoc along the way. Because the time to fix what you might break rarely comes.
The Best Programmers I Know: The author lists some important traits of effective programmers. For example, he says, the best keep digging until they find the reason. They might not find the reason immediately, they might never find it, but they never blame external circumstances. With this attitude, they are able to make incredible progress and learn things that others fail to.
Senior Developer Skills in the AI Age: Senior software engineers are in the perfect position to ensure success with Coding Assistants, because the very experience and accumulated know-how in software engineering and project management best practices, which only seem obsolete in the age of AI, are precisely what enable the most effective use of these tools.

Three Good Links: 26 March 2025

Wed, 26 Mar 2025 09:39:41 +0530

Staying Relevant in the Tech Industry: Adaptability is key to thriving in tech. This article explores strategies for staying relevant, including continuous learning, embracing change, and building a strong professional network to navigate the ever-evolving industry.
Digital hygiene: This article on digital hygiene by Andrej Karpathy explores practical tips for managing your online presence, reducing digital clutter, and staying secure in an increasingly connected world. It’s a blend of tech insights and actionable advice!
RFC 1180: A TCP/IP Tutorial: Dive into RFC 1180, a classic tutorial on TCP/IP networking. This document breaks down the essentials of how the internet works, covering protocols, addressing, and routing in a clear, beginner-friendly way. A must-read for networking pros and devs.

Three Good Links: 27 Feb 2025

Thu, 27 Feb 2025 08:20:52 +0530

Teach Yourself Programming in Ten Years: This timeless blog post by Peter Norvig will continue to inspire software developers for years to come. It translates well to any skill because the foundation of effective learning is built upon the bedrock of being genuinely interested in that skill and pursuing it because it’s fun.
Being a Technical Lead: New Technical Leaders have to quickly learn some management skills, on the job, probably with no training other than their previous experiences of see the impact that their technical leaders had for good and bad.
What does a Build Tool do?: What does a build tool even do? This blog post explores what build tools are all about, why they are important to most software projects as they scale, and how they work under the hood.

Three Good Links: 11 Feb 2025

Tue, 11 Feb 2025 11:49:54 +0530

Team Topologies – Book Review: Dave Farley reviews the book “Team Topologies” by Matthew Skelton and Manuel Pais. This book adds something important to our discipline: it defines an approach to using organizational structure as a tool to achieve better results in software.
What it Means to be an Engineering Manager: These reflections offer one view into the realities and challenges of engineering management, and may serve as a guide to those on a similar path.
DeepSeek-R1: Do we need less compute now?: There is no simplistic argument that faster algorithms and implementations necessarily lead to lower spend on computing hardware. History shows that sometimes this is not true at all.

Three Good Links: 03 Feb 2025

Mon, 03 Feb 2025 10:46:51 +0530

Pressure to Merge: How often does the team discard a set of changes and go on to solve the problem a different way because of the discussion in the code review? The answer should be more often than “never” and less often than “usually”.
Emerging Patterns in Building GenAI Products: As we move software products using generative AI technology from proof-of-concepts into production systems, we are uncovering a range of common patterns.
Subjectivity in productivity: Precision. Certainty. Specificity. Everyone wants to know exactly what and exactly when, and they want a statistic attached to corroborate it. But numbers are rarely answers — just as projects are rarely math problems.

On Happiness by Pierre Teilhard

Sun, 10 Nov 2024 17:10:49 +0530

Pierre Teilhard de Chardin delivered a lecture in Peking (now Beijing) about happiness on 28 December 1943. It was published as a book by the name On Happiness, and is worth a read. This book is now hard to find and hence I am sharing the text below for the curious. Note that he refers to Christianity a few times but if you replace that with whatever faith you like, the text still remains relevant, at least in my opinion. It is a quick read and worth rereading every once in a while. Enjoy!

REFLECTIONS ON HAPPINESS

The Theoretical Axes of Happiness
The Fundamental Rules of Happiness

Reflections on Happiness

In the world of mechanized matter, all bodies obey the laws of a universal gravitation; similarly, in the world of vitalized matter, all organized beings, even the very lowest, steer themselves and progress towards that quarter in which the greatest measure of well-being is to be found.

One might well imagine, then, that a speaker could hardly choose an easier subject than happiness. He is a living being addressing other living beings, and he might well be pardoned for believing that his audience contains none but such as are already in agreement with him and are familiar with his ideas.

In practice, however, the task I have set myself today turns out to be much nicer and more complex.

Like all other animate beings, man, it is true, has an essential craving for happiness. In man, however, this fundamental demand assumes a new and complicated form: for he is not simply a living being with greater sensibility and greater vibratory power than other living beings. By virtue of his ‘hominization’ he has become a reflective and critical living being; and his gift of reflection brings with it two other formidable properties, the power to perceive what may be possible, and the power to foresee the future. The emergence of this dual power is sufficient to disturb and confuse the hitherto serene and consistent ascent of life. Perception of the possible, and awareness of the future — when these two combine, they not only open up for us an inexhaustible store of hopes and fears, but they also allow those hopes and fears to range far afield in every direction. Where the animal seems to find no difficulties to obstruct its infallible progress towards what will bring it satisfaction, man, on the other hand, cannot take a single step in any direction without meeting a problem for which, ever since he became man, he has constantly and unsuccessfully been trying to find a final and universal solution.

‘De vita beata’, in the ancient phrase — on the happy life: what, in fact, is happiness?

For centuries this has been the subject of endless books, investigations, individual and collective experiments, one after another; and, sad to relate, there has been complete failure to reach unanimity. For many of us, in the end, the only practical conclusion to be drawn from the whole discussion is that it is useless to continue the search. Either the problem is insoluble — there is no true happiness in this world — or there can be only an infinite number of particular solutions — the problem itself defies solution. Being happy is a matter of personal taste. You, for your part, like wine and good living. I prefer cars, poetry, or helping others. ‘Liking is as unaccountable as luck.’ You must often, I am sure, have heard that sort of remark, and it may well be that you are a little inclined to agree.

What I want to do this evening is to confront fairly and squarely this relativist (and basically pessimist) skepticism shared by so many of our contemporaries, by showing you that, even for man, the general direction in which happiness lies is by no means so ill-defined as it is taken to be: provided always that we confine our inquiry to the search for those joys which are essential and, in so doing, take as our basis what we are taught by science and biology.

I cannot, unfortunately, give you happiness: but I do hope that I may be able at least to help you to find it.

What I have to say falls into two parts. In the first, which will be primarily theoretical, we shall try together to define the best route leading to human happiness.

In the second part, which will serve as a conclusion, we shall consider how we must adapt our individual lives to these general axes which run towards happiness.

1. THE THEORETICAL AXES OF HAPPINESS

A. The Root of the Problem: Three Different Attitudes to Life

If we are to understand more clearly how the problem of happiness presents itself to us, and why we find ourselves at a loss when we meet it, it is essential to start by taking a comprehensive view of the whole position. By this I mean that we must distinguish three fundamental initial attitudes to life adopted by men as a matter of fact.

Here an analogy may well be a useful guide.

Let us imagine a party of tourists who have set out to climb a difficult peak, and let us take a look at them some hours after they have started. By this time we may suppose the party to be divided into three sorts of elements.

Some are regretting having left the inn. The fatigue and risks involved seem out of all proportion to the value of a successful climb. They decide to turn back.

Others are not sorry that they set out. The sun is shining, and there is a beautiful view. But what is the point of climbing any higher? Surely it is better to enjoy the mountain from here, in the open meadow or deep in the wood. And so they stretch out on the grass, or explore the neighborhood until it is time for a picnic meal.

And lastly there are the others, the real mountaineers, who keep their eyes fixed on the peaks they have sworn to climb.

The tired — the hedonists — the enthusiasts.

Three types of men: and, deep within our own selves, we hold the germ of all three. And, what is more, it is into these three types that the mankind in which we live and move has always been divided.

1. First, the Tired (or the Pessimists)

For this first category of men, existence is a mistake or a failure. We do not fit in — and so the best thing we can do is, as gracefully as possible, to retire from the game. If this attitude is carried to its extreme, and expressed in terms of a learned doctrinal system, it leads in the end to the wisdom of the Hindus, according to which the universe is an illusion and a prison — or to a pessimism such as Schopenhauer’s. But, in a milder and commoner form, the same attitude emerges and can be recognized in any number of practical decisions that are only too familiar to you. ‘What is the good of trying to find the answer?… Why not leave the savages to their savagery and the ignorant to their ignorance? What is the point of science? What is the point of the machine? Is it not better to lie down than to stand up? Better to be dead than asleep in bed?’ And all this amounts to saying, at least by implication, that it is better to be less than to be more — and that best of all would be not to be at all.

2. Secondly, the Hedonists (or Pleasure-seekers)

For men of this second type, to be is certainly better than not to be. But we must be careful to note that in this case ’to be’ has a special meaning. For the followers of this school, to be or to live does not mean to act, but simply to take your fill of this present moment. To enjoy each moment and each thing, husbanding it jealously so that nothing of it be allowed to be lost — and above all with no thought of shifting one’s ground — that is what they mean by wisdom. When we have had enough, then we can lie back on the grass, or stretch our legs, or look at the view from another spot. And meanwhile, what is more, we shall not rule out the possibility of turning back downhill. We refuse, however, to risk anything for the sake of or on the chance of the future — unless, in an over-refinement of sensibility, danger incurred for its own sake goes to our heads, whether it be in order to enjoy the thrill of taking a chance or to feel the shuddering grip of fear.

This is our own version, in an over-simplified form, of the old pagan hedonism found in the school of Epicurus. In literary circles such has recently been the tendency, at any rate, of a Paul Morand or a Montherlant — or (and here it is far more subtle) of a Gide (the Gide of Fruits of the Earth), whose ideal of life is to drink without ever quenching (rather, indeed, in such a way as to increase) one’s thirst — and this with no idea of restoring one’s vigor, but simply from a desire to drain, ever more avidly, each new source.

3. Finally, the Enthusiasts

By these I mean those for whom living is an ascent and a discovery. To men in this third category, not only is it better to be than not to be, but they are convinced that it is always possible — and the possibility has a unique value — to attain a fuller measure of being. For these conquerors, enamored by the adventurous, being is inexhaustible — not in Gide’s way, like a precious stone with innumerable facets which one can never tire of turning round and round — but like a focus of warmth and light to which one can always draw closer. We may laugh at such men and say that they are ingenuous, or we may find them tiresome; but at the same time it is they who have made us what we are, and it is from them that tomorrow’s earth is going to emerge.

Pessimism and return to the past; enjoyment of the present moment; drive towards the future. There, as I was saying, we have three fundamental attitudes to life. Inevitably, therefore, we find ourselves back at the very heart of our subject: a confrontation between three contrasting forms of happiness.

1. First, the Happiness of Tranquility

No worry, no risk, no effort. Let us cut down our contacts, let us restrict our needs, let us dim our lights, toughen our protective skin, withdraw into our shell. — The happy man is the man who attains a minimum of thought, feeling and desire.

2. Secondly, the Happiness of Pleasure

Static pleasure or, better still, pleasure that is constantly renewed. The goal of life is not to act and create, but to make use of opportunities. And this again means less effort, or no more effort than is needed to reach out for a clean glass or a fresh drink. Lie back and relax as much as possible, like a leaf drinking in the rays of the sun — shift your position constantly so that you may feel more fully: that is the recipe for happiness. — The happy man is the man who can savor to the highest degree the moment he holds in his hands.

3. Finally, the Happiness of Growth

From this third point of view, happiness has no existence nor value in itself, as an object which we can pursue and attain as such. It is no more than the sign, the effect, the reward (we might say) of appropriately directed action: a by-product, as Aldous Huxley says somewhere, of effort. Modern hedonism is wrong, accordingly, in suggesting that some sort of renewal of ourselves, no matter what form it takes, is all that is needed for happiness. Something more is required, for no change brings happiness unless the way in which it is effected involves an ascent. — The happy man is therefore the man who, without any direct search for happiness, inevitably finds joy as an added bonus in the act of forging ahead and attaining the fullness and finality of his own self.

Happiness of tranquility, happiness of pleasure, and happiness of development: we have only to look around us to see that at the level of man it is between these three lines of progress that life hesitates and its current is divided.

Is it true, as we are so often told, that our choice is determined only by the dictates of individual taste and temperament?

Or is the contrary true? That somewhere we can find a reason, indisputable because objective, for deciding that one of these three roads is absolutely the best, and is therefore the only road which can lead us to real happiness?

B. The Answer Given by the Facts

1. General Solution: Fuller Consciousness as the Goal

For my part, I am absolutely convinced that such a criterion, indisputable and objective, does exist — and that it is not mysterious and hidden away but lies open for all to see. I hold, too, that in order to see it all we have to do is to look around and examine nature in the light of the most recent achievements of physics and biology — in the light, that is, of our new ideas about the great phenomenon of evolution.

The time has come, as you must know, when nobody any longer retains any serious doubts about this: the universe is not ‘ontologically’ fixed — in the very depths of its entire mass it has from the beginning of time been moving in two great opposing currents. One of these carries matter towards states of extreme disintegration; the other leads to the building up of organic units, the higher types of which are of astronomical complexity and form what we call the ’living world’.

That being so, let us consider the second of these two currents, the current of life, to which we belong. For a century or more, scientists, while admitting the reality of a biological evolution, have been debating whether the movement in which we are caught up is no more than a sort of vortex, revolving in a closed circle; or whether it corresponds to a clearly defined drift, which carries the animate portion of the world towards some specific higher state. There is today almost unanimous agreement that it is the second of these hypotheses which would appear undoubtedly to correspond to reality. Life does not develop complexity without laws, simply by chance. Whether we consider it as a whole or in detail, by examining organic beings, it progresses methodically and irreversibly towards ever higher states of consciousness. Thus the final, and quite recent, appearance of man on the earth is only the logical and consistent result of a process whose first stages were already initiated at the very origins of our planet.

Historically, life (which means in fact the universe itself, considered in its most active portion) is a rise of consciousness. How this proposition directly affects our interior attitudes and ways of behavior must, I suggest, be immediately apparent.

We talk endlessly, as I was saying a moment ago, about what is the best attitude to adopt when we are confronted by our own lives. Yet, when we talk in this way, are we not like a passenger in the Paris to Marseilles express who is still wondering whether he ought to be traveling north or south? We go on debating the point: but to what purpose, since the decision has already been taken without reference to ourselves, and here we are on board the train? For more than four hundred million years, on this earth of ours (or it would be more correct today, since the beginning of time, in the universe), the vast mass of beings of which we form a part has been tenaciously and tirelessly climbing towards a fuller measure of freedom, of sensibility, or inner vision. And are we still wondering whither we should be bound?

The truth is that the shadow of the false problems vanishes in the light of the great cosmic laws. Unless we are to be guilty of a physical contradiction (unless, that is, we deny everything that we are and everything that has made us what we are) we are all obliged, each of us on his own account, to accept the primordial choice which is built into the world of which we are the reflective elements. If we withdraw in order to diminish our being, and if we stand still to enjoy what we have, in each case we find that the attempt to run counter to the universal stream is illogical and impossible.

The road to the left, then, and the road to the right are both closed: the only way out is straight ahead.

Scientifically and objectively, only one answer can be made to the demands of life: the advance of progress.

In consequence, and again scientifically and objectively, the only true happiness is the happiness we have described as the happiness of growth and movement.

Do we want to be happy, as the world is happy, and with the world? Then we must let the tired and the pessimists lag behind. We must let the hedonists take their homely ease, lounging on the grassy slope, while we ourselves boldly join the group of those who are ready to dare the climb to the topmost peak. Press on!

Even so, to have chosen the climb is not enough. We have still to make sure of the right path. To get up on our feet ready for the start is well enough. But, if we are to have a successful and enjoyable climb, which is the best route?

Here again, if we are to be sure of our ground, we must see how nature proceeds — we must learn from the sciences of life.

2. Detailed Solution: the Three Phases of Personalization

As I said earlier, life in the world continually rises towards greater consciousness, proportionate to greater complexity — as though the increasing complexity of organisms had the effect of deepening the center of their being.

Let us consider, then, how this advance towards the highest unity actually works out in detail; and, for the sake of clarity and simplicity, let us confine ourselves to the case of man — man, who is physically the highest of all living beings and the one best known to us.

When we examine the process of our inner unification, that is to say of our personalization, we can distinguish three allied and successive stages, or steps, or movements. If man is to be fully himself and fully living, he must, (1) be centered upon himself; (2) be ‘de-centered’ upon ’the other’; (3) be super-centered upon a being greater then himself.

We must define and explain in turn these three forward movements, with which (since happiness, we have decided, is an effect of growth) three forms of attaining happiness must correspond.

First, centration. Not only physically, but intellectually and morally too, man is man only if he cultivates himself — and that does not mean simply up to the age of twenty… If we are to be fully ourselves we must therefore work all our lives at our organic development: by which I mean that we must constantly introduce more order and more unity into our ideas, our feelings and our behavior. In this lies the whole program of action, and the whole value and meaning (all the hard work, too!) of our interior life, with its inevitable drive towards things that are ever-increasingly spiritual and elevated. During this first phase each of us has to take up again and repeat, working on his own account, the general labor of life. Being is in the first place making and finding one’s own self.
Secondly, decentration. An elementary temptation or illusion lies in wait for the reflective center which each one of us nurses deep inside him. It is present from the very birth of that center; and it consists in fancying that in order to grow greater each of us should withdraw into the isolation of his own self, and egoistically pursue in himself alone the work, peculiar to him, of his own fulfillment: that we must cut ourselves off from others, or translate everything into terms of ourselves. However, there is not just one single man on the earth. That there are, on the contrary, and necessarily must be, myriads and myriads at the same time is only too obvious. And yet, when we look at that fact in the general context of physics, it takes on a cardinal importance — for it means, quite simply, this: that, however individualized by nature thinking beings may be, each man still represents no more than an atom, or (if you prefer the phrase) a very large molecule; in common with all the other similar molecules, he forms a definite corpuscular system from which he cannot escape. Physically and biologically man, like everything else that exists in nature, is essentially plural. He is correctly described as a ‘mass-phenomenon’. This means that, broadly speaking, we cannot reach our own ultimate without emerging from ourselves by uniting ourselves with others, in such a way as to develop through this union an added measure of consciousness — a process which conforms to the great law of complexity. Hence the insistence, the deep surge, of love, which, in all its forms, drives us to associate our individual center with other chosen and specially favored centers: love, whose essential function and charm are that it completes us.
Finally, super-centration. Although this is less obvious, it is absolutely necessary to understand it.

If we are to be fully ourselves, as I was saying, we find that we are obliged to enlarge the base on which our being rests; in other words, we have to add to ourselves something of ’the Other’. Once a small number of centers of affection have been initiated (some special circumstances determining their choice), this expansive movement knows no check. Imperceptibly, and by degrees, it draws us into circles of ever-increasing radius. This is particularly noticeable in the world of today. From the very beginning, no doubt, man has been conscious of belonging to one single great mankind. It is only, however, for our modern generations that this indistinct social sense is beginning to take on its full and real meaning. Throughout the last ten millennia (which is the period which has brought the sudden speeding-up of civilization) men have surrendered themselves, with but little reflection, to the multiple forces (more profound than any war) which were gradually bringing them into closer contact with one another; but now our eyes are opening, and we are beginning to see two things. The first is that the closed surface of the earth is a constricting and inelastic mold, within which, under the pressure of an ever-increasing population and the tightening of economic links, we human beings are already forming but one single body. And the second thing is that through the gradual building-up within that body of a uniform and universal system of industry and science our thoughts are tending more and more to function like the cells of one and the same brain. This must inevitably mean that as the transformation follows its natural line of progress we can foresee the time when men will understand what it is, animated by one single heart, to be united together in wanting, hoping for, and loving the same things at the same time.

The mankind of tomorrow is emerging from the mists of the future, and we can actually see it taking shape: a ‘super-mankind’, much more conscious, much more powerful, and much more unanimous than our own. And at the same time (a point to which I shall return) we can detect an underlying but deeply rooted feeling that if we are to reach the ultimate of our own selves, we must do more than link our own being with a handful of other beings selected from the thousands that surround us: we must form one whole with all simultaneously.

We can draw but one conclusion from this twofold phenomenon which operates both outside ourselves and inside ourselves: that what life ultimately calls upon us to do in order that we may be, is to incorporate ourselves into, and to subordinate ourselves to, an organic totality of which, cosmically speaking, we are no more than conscious particles. Awaiting us is a center of a higher order — and already we can distinguish it — not simply beside us, but beyond and above us.

We must, then, do more than develop our own selves — more than give ourselves to another who is our equal—we must surrender and attach our lives to one who is greater than ourselves.

In other words: first, be. Secondly, love. Finally, worship.

Such are the natural phases of our personalization.

These, you must understand, are three linked steps in life’s upward progress; and they are in consequence three superimposed stages of happiness — if, as we have agreed, happiness is indissolubly associated with the deliberate act of climbing.

The happiness of growing greater — of loving — of worshiping.

Taking as our starting-point the laws of life, this, to put it in a nutshell, is the triple beatitude which is theoretically foreseeable.

Now what is the verdict of experience on this point. Let us for a moment go directly to the facts, and use them to check the accuracy of our deductions.

First, there is the happiness of that deep-seated growth in one’s own self — growth in capabilities, in sensibility, in self-possession. Then, too, there is the happiness of union with one another, effected between bodies and souls that are made to complete one another and come together as one.

I have little need to emphasize the purity and intensity of these two first forms of joy. Everybody is in basic agreement on that point.

But what shall we say about the happiness of sinking and losing self in the future, in one greater than ourselves?… Is not this pure theorizing or dreaming? To find joy in what is out of scale with us, in what we can as yet neither touch nor see. Apart from a few visionaries, is there anyone in the positivist and materialist world we are forced to live in who can concern himself with such an idea?

Who, indeed?

And yet, consider for a moment what is happening around us.

Some months ago, at a similar meeting, I was telling you about two Curies — the husband and wife who found happiness in embarking on a venture, the discovery of radium, in which they realized that to lose their life was to gain it. Just think, then: how many other men (in a more modest way, maybe, and in different forms and circumstances), yesterday and today, have been possessed, or are still possessed, even to the point of death, by the demon of research? Try to count them.

In the Arctic and Antarctic: Nansen, Andree, Shackleton, Charcot, and any number of others.

The men of the great peaks: the climbers of Everest.

The laboratory workers who ran such risks: killed by rays or by the substances they handled — victims of a self-injected disease.

Add to these the legion of aviators who conquered the air.

And those, too, who shared man’s conquest of man: all who risked, or indeed gave, their lives for an idea.

Make a rough count; and when you have done so, take the writings and letters left by these men (such of them as left any), from the most noteworthy of them (the everyday names) to the most humble (those whose names are not even known) — the airmail pilots who twenty-five years ago were pioneering the air-route across America for human thoughts and loves, and paid for it, one after another, with their lives. What do you find when you read what they confided to paper? You find joy, a joy that is both higher and deeper — a joy full of power: the explosive joy of a life that has at last found a boundless area in which to expand.

Joy, I repeat, in that which knows no bounds.

What generally saps and poisons our happiness is that we feel that we shall so soon exhaust and reach the end of whatever it is that attracts us: we know the pain of separation, of loss by attrition — the agony of seeing time fly past, the terror of knowing how fragile are the good things we hold, the disappointment of coming so soon to the end of what we are and of what we love.

But when a man has found, in an ideal or a cause, the secret of collaboration and self-identification (whether it be close or distant) with the universe as it advances, then all those dark shadows disappear. The joy of worshiping so spreads over the joy of being and the joy of loving as to allow them to expand and grow firmer (Curie, for example, and Termier were admirable friends, fathers and husbands): it does not lessen or destroy the earlier joys, and it holds and brings with it, in its fullness, a wonderful peace. Its source of nourishment is inexhaustible, because it gradually becomes one with the very consummation of the world in which we move; by the same token, moreover, it is safe from every threat of death and decay. Finally, it is, in one way or another, constantly within our reach, since the best way we have of reaching it is simply, each one of us in his own place, to do what we are able to do as well as we can.

The joy of the element which has become conscious of the whole which it serves and in which it finds fulfillment — the joy which the reflective atom draws from awareness of its function and completion within the universe which contains it — this, both logically and factually, is the highest and most progressive form of happiness I can put before you and hope that you may attain.

2. THE FUNDAMENTAL RULES OF HAPPINESS

So much for pure theory. We may now consider in what ways it can be applied to our individual lives.

We have just made it clear that true happiness is a happiness of growth — and, as such, it awaits us in a quarter characterized by:

unification of self within our own selves;
union of our own being with other beings who are our equals;
subordination of our own life to a life which is greater than ours.

What consequences do these definitions entail for our day-to-day conduct? And what practical action should we take in order to be happy?

I can, of course, satisfy your curiosity and assist your good will by only the most general indications; for it is here that, quite rightly, we come up against any number of problems of taste, accident and temperament. Life becomes established and progresses in nature and structure only by reason of the very great variety of its elements. Each one of us sees the world and makes his approach to it from a particular angle, backed by a reserve of vital energy, with its own peculiarities, which cannot be shared by others. (We may note, incidentally, that it is this complementary diversity which underlies the biological value of ‘personality’.) Each of us, therefore, is the only person who can ultimately discover for himself the attitude, the approach (which nobody else can imitate), which will make him cohere to the utmost possible degree with the surrounding universe as it continues its progress; that cohesion being, in fact, a state of peace which brings happiness.

Bearing these reservations in mind, we can, following our earlier lines of thought, draw up the following three rules of happiness.

If we are to be happy, we must first react against our tendency to follow the line of least resistance, which causes us either to remain as we are, or to look primarily to activities external to ourselves for what will provide new impetus to our lives. We must, it is true, sink our roots deep into the rich, tangible, material realities which surround us; but in the end it is by working to achieve our own inner perfection — intellectual, artistic, moral — that we shall find happiness. The most important thing in life, Nansen used to say, is to find oneself. Through and beyond matter, spirit is hard at work, building. — Centration.
If we are to be happy we must, secondly, react against the selfishness which causes us either to close in on ourselves, or to force our domination upon others. There is a way of loving — a bad and sterile way — by which we try to possess rather than to give ourselves. Here again, in the case of the couple or the group, we meet that same law of maximum effort which governed the progress of our interior development. The only love which brings true happiness is that which is expressed in a spiritual progress effected in common. — Decentration.
And if we are to be happy — completely happy — we must, thirdly, in one way or another, directly or through some medium which gradually reaches out further afield (a line of research, a venture, an idea, perhaps, or a cause), transfer the ultimate interest of our lives to the advancement and success of the world we live in. If we are to reach the zone where the great permanent sources of joy are to be found, we must be like the Curies, like Termier and Nansen, like the first aviators and all the pioneers I spoke of earlier: we must re-polarize our lives upon one greater than ourselves. Do not be afraid that this means that if we are to be happy we must perform some remarkable feat or do something quite out of the ordinary; we have only to do what any one of us is capable of: become conscious of our living solidarity with the great Thing, and then do the smallest thing in a great way. We must add one stitch, no matter how small it be, to the magnificent tapestry of life; we must discern the Immense which is building up and whose magnetic pull is exerted at the very heart of our own humblest activities and at their term; we must discern it and cling to it — when all is said and done, that is the great secret of happiness. As one of the most acute, and most materialist, thinkers of modern England, Bertrand Russell, has put it: it is in a deep and instinctive union with the whole current of life that the greatest of all joys is to be found. — Super-centration.

There you have the real core of what I have to say to you; but, having reached that point, there is one more thing which I owe it to you and to myself to say, if I am to be absolutely truthful.

I was recently reading a curious book (H. G. Wells, The Anatomy of Frustration), in which the English novelist and thinker H. G. Wells writes about the original views recorded earlier by an American biologist and businessman, William Burrough Steele, which bear precisely on the point we are now considering, human happiness. Steele tries, with much good sense and cogency, to show (just as I have been doing) that since happiness cannot be dissociated from some notion of immortality, man cannot hope to be fully happy unless he sinks his own interests and hopes in those of the world, and more particularly in those of mankind. He adds, however, that, put in those terms, the solution is still incomplete; for if we are to be able to make a complete gift of self we must be able to love. And how can one love a collective, impersonal reality — a reality that in some respects must seem monstrous — such as the world, or even mankind?

The objection which Steele found when he looked deeper, and to which he gave no answer, is terribly and cruelly to the point. My treatment of the subject would, therefore, be both incomplete and disingenuous if I did not point out to you that the undeniable movement which, as we can see, is leading the mass of mankind to place itself at the service of progress is not ‘self-sufficient’: if this terrestrial drive which I am asking you to share is to be sustained, it must be harmonized and synthesized with the Christian drive.

We can look around and note how the mysticism of research and the social mysticisms are advancing, with admirable faith, towards the conquest of the future. Yet no clearly defined summit, and, what is more serious, no lovable object is there for them to worship. That is the basic reason why the enthusiasm and the devotion they arouse are hard, arid, cold, and sad; to an observer they can only be a cause for anxiety, and to those who aspire to them they can bring only an incomplete happiness.

At the same time, parallel with these human mysticisms, and until now only marginal to them, there is Christian mysticism; and for the last two thousand years this has constantly been developing more profoundly (though few realize this) its view of a personal God: a God who not only creates but animates and gives totality to a universe which he gathers to himself by means of all those forces which we group together under the name of evolution. Under the persistent pressure of Christian thought, the infinitely distressing vastness of the world is gradually converging upwards, to the point were it is transfigured into a focus of loving energy.

Surely, then, we cannot fail to see that these two powerful currents between which the force of man’s religious energies is divided — the current of human progress, and the current of all embracing charity — need but one thing, to run together, and complete one another?

Suppose, first, that the youthful surge of human aspirations, fantastically reinforced by our new concepts of time and space, of matter and life, should make its way into the life-stream of Christianity, enriching and invigorating it; and suppose at the same time, too, that the wholly modern figure of a universal Christ, such as is even now being developed by Christian consciousness, should stand, should burst into sight, should spread its radiance, at the peak of our dreams of progress, and so give them precision, humanize and personalize them. Would not this be an answer, or rather the complete answer, to the difficulties before which our action hesitates?

Unless it receives a new blood transfusion from matter, Christian spirituality may well lose its vigor and become lost in the clouds. And, even more certainly, unless man’s sense of progress receives an infusion from some principle of universal love, it may well turn away with horror from the terrifying cosmic machine in which it finds itself involved.

If we join the head to the body — the base to the peak — then, suddenly, there comes a surge of plenitude.

To tell you the truth, I see the complete solution to the problem of happiness in the direction of a Christian humanism: or, if you prefer the phrase, in the direction of a super-human Christianity within which every man will one day understand that, at all times and in all circumstances, it is possible for him not only to serve (for serving is not enough) but to cherish in all things (the most forbidding and tedious, no less than the loveliest and most attractive) a universe which, in its evolution, is charged with love.

–

Why Managers Won't Let You Refactor

Sun, 12 May 2024 07:42:54 +0530

If you always wonder why managers won’t let you refactor, let us understand the reasons behind the decision. As a software developer, one of the most common frustrations is being denied the opportunity to refactor code. It’s a situation many of us have faced, where we see the potential for improvement but are met with resistance from managers and stakeholders. Understanding why this happens can help us navigate these challenges and advocate for better code practices.

Refactoring vs. Redesign: Clarifying the Difference

Refactoring is often misunderstood as a large-scale redesign, leading to misconceptions about its risks and benefits. In reality, true refactoring involves small, incremental improvements that enhance code readability, maintainability, and extensibility. It aligns with the “boy scout rule,” where each change leaves the codebase in a better state than before, without requiring explicit permission.

Addressing Stakeholder Concerns

Managers and stakeholders may hesitate to approve refactoring due to concerns about project timelines and potential disruptions. They prioritize delivering critical functionalities and minimizing risks, which can overshadow the long-term benefits of continuous code improvement. By demonstrating the value of incremental refactoring in reducing technical debt and enhancing overall project efficiency, developers can align stakeholders with the importance of ongoing code maintenance.

Embracing a Culture of Continuous Improvement

Rather than viewing refactoring as a one-time activity that requires formal approval, fostering a culture of continuous improvement within the development team can lead to organic, ongoing enhancements. By integrating small refactorings into daily coding practices, developers can proactively address code quality issues without disrupting project timelines or introducing unnecessary risks. This approach not only improves the codebase iteratively but also cultivates a shared responsibility for code quality among team members.

Conclusion: Navigating the Refactoring Dilemma

The next time you encounter resistance to refactoring, remember that the reluctance is often rooted in valid concerns about project delivery and risk management. By advocating for a culture of continuous improvement, emphasizing the benefits of incremental refactoring, and aligning with stakeholder priorities, developers can overcome barriers to code enhancement and drive positive change within their teams. Refactoring isn’t just about improving code—it’s about fostering a mindset of ongoing improvement that benefits the entire development process.

Believing Is Seeing

Thu, 09 May 2024 11:16:15 +0530

Untutored minds are very prone to mistake inferences for observations, and prepossessions for facts; their observations and their judgments are alike vitiated by dogma and prejudice; they do not seek to investigate, they seek to prove. The old proverb is inverted, believing is seeing. The student of science must pledge himself to do his best to eliminate prepossession and dogma from his judgments, and he must spare no pains to acquire the habit of recording phenomena as they are observed; and to distinguish sharply between what is or has been actually seen, and what is mentally supplied. It requires a mind disciplined like a soldier to avoid the natural inclination to look away from unwelcome facts.

– Frederick Ludwig Hoffman

Advice From Kipchoge

Sun, 17 Mar 2024 12:00:33 +0530

Eliud Kipchoge, one of the running greats, shared the following advice with runners and others, on a podcast. Below, I present some of that guidance, rephrased in my own language.

When you achieve something, celebrate. But soon start focusing on the next goal.
Instead of focusing on success, focus on training and planning which can bring success.
Do not sit and wait for success.
Success is proof of your mastery over what you are doing. But you need a system.
Define success in your own view.
Running is life.
Life is about movement.
Reflect daily on whether you influenced the world positively or negatively.
Pain is part of success. Learn to enjoy pain.
Run daily, and do resistance training 3 days a week.
A lot of endurance training keeps injuries at bay.
Self discipline means sacrificing passions and pleasures in order to work on your career.
No human is limited.
Believe it first before you can do it.
Success is a process. It’s mantra is:
1. Say no a lot.
2. Set your priorities right.
3. Avoid complaining.

Reaching Long Term Goals

Wed, 13 Mar 2024 11:14:05 +0530

Reaching a goal or successfully executing a plan — one thing they have in common is that they need us to make progress. Our rate of success in reaching the short term goals is a good indicator of whether we will succeed at long term goals. This is because the one thing we need to do for the short term goal — make progress in the present — is also applicable to longer term goals but with an amplified effect on the outcome.

Why we fail

Alas, we are not very good at making progress now. We think we could have made progress in the past. We think we can definitely make progress in the future. But we fail at making progress here and now. We are optimistic when setting a goal. In the excitement of thinking about a positive future, we believe we can do more than our track record would indicate. This is why we come up with lofty new year goals only to be disappointed by our inability to follow through with our plans.

How to succeed

If we are not reaching our short term goals, it is unlikely that we will reach the long term goals. We should first fix this by improving our success rate of reaching short term goals. This helps us get quick feedback and allows us to test out strategies that do and do not work for us. We can play with the two knobs that we control:

our ability to finish the planned tasks of the day; and
setting realistic goals

The daily tasks

At the end of the day, when we plan the tasks for the next day, we are optimistic. We tend to trust our future self to do things that our current self may be unwilling to take on. Yet, we go ahead and plan the tasks for tomorrow with the assumption that when the time comes, we will be up for the tasks. When we see ourselves constantly fall short on this metric, the first thing to do is improve the day to day success rate of completed tasks, whatever they may be. This is how we train ourselves to actually do those things that we said we will do. This is a muscle that can and must be trained. Every little success here creates a positive feedback loop, and it further improves our success rate of reaching short term goals.

Be realistic

While training our ability to complete the daily tasks, we should pay close attention to how we feel as the days go by. It is possible to power through our daily tasks for a few days and create a high success rate but if we feel worse with each passing day, that pace is unsustainable. The pace improves with time, but the optimal pace is highly individual and hence we must be careful to not compare ourselves to others. Once we hit a sustainable pace, we can use that as an input when we plan for the long term goals.

Conclusion

While we are still failing to reach our short term goals, let us not assume we will magically succeed in our long term goals. We should first train to get better at reaching our short term goals. This not only gives us a realistic assessment of our current abilities, but when done frequently, it also improves our abilities. This is the path to reaching our long term goals.

Antidote to Distractions: Surf the Urge

Mon, 19 Feb 2024 14:37:25 +0530

Recently I came across a nice tip in the book “Indistractable: How To Control Your Attention and Choose Your Life” by Nir Eyal. The author asserts that the solution to avoiding distractions is not to abstain from the things that are distracting us but to identify the inner triggers that lead to distraction and manage them instead. This is really powerful because now we can no longer pin the blame for our distractions on their products.

Distraction tricks us into prioritizing the urgent and easy over hard and long term. There are two kinds of triggers: external and internal. According to the author, only 10% of the triggers are external but 90% are internal! Most distractions begin inside, and are usually caused by boredom, fatigue, loneliness, anxiety, stress, etc. And the root cause of distractions is our inability to deal with these discomforts. One tool to avoid distraction is the 10 minute rule. When you are on a task and the urge for distraction strikes, do one of the following:

Tell yourself that you will scratch the urge but not yet. Get back to the task for at least 10 minutes. Generally, the urge subsides and you will be able to continue on your task.
Surf the urge. Literally sit and observe your urge but do not act on it for at least 10 minutes. When we observe the urge, we soon learn that it is like a wave and it subsides soon.

This trick generally works. Definitely worth trying.

Dead Tree Dictionary

Thu, 16 Mar 2023 12:16:20 +0530

Growing up, with no computers around me, the only way to know the definition of a new word was either to ask around or use a dictionary. Things changed with time and now — for decades — the fastest way to look up the meaning of a word is to check online. MacOS also provides a handy keyboard shortcut — CTRL + CMD + d to look up the word under the mouse pointer. With time, my reading habit has shifted away from the screen, to dead tree versions of books, newspapers and news magazines. This has reduced my general levels of stress and anxiety, but I digress. This new shift presents a challenge when I need to use a dictionary. For a long time, I would pick up the phone, open the dictionary app to look up the word. But when I do that, I would often get sucked into other things on the phone such as new emails, messages, and the other app notifications would scream for attention. By the time I realize that I sidetracked, I would lose the original context.

My solution was to dust up the good old dead tree dictionary. I have this Merriam-Webster’s Collegiate Dictionary (Eleventh Edition) which I had bought on an impulse, thinking that my children should know what a physical dictionary looks like and should also learn how to use one. They have used it a few times but it sits on the shelf mostly unused. Not any more. Now I keep this dictionary handy when I am reading, and do not hesitate to use it without worrying about the “inefficiency” of using a physical dictionary.

Why do this? Well, I found a few benefits of using a physical dictionary. I don’t get sidetracked. The longer it takes to look up a word also seems to correlate positively with greater retention. And finally, I am able to avoid distractions while reading.

Reflections on a Roadshow Event

Sat, 25 Feb 2023 10:24:17 +0530

Yesterday, I attended a roadshow by Google Cloud at the Novotel Hotel in Bellandur, Bengaluru. There were around two dozen attendees and a panel of six executives from some well-known companies. The panel discussion involved questions from the moderator, a Google employee, and they had said there would be time for audience questions at the end. Unfortunately, the panel discussion ran over time, and there was no opportunity for Q&A with the panel.

The next part of the event involved introductions by the attendees and questions for the Google employees. The last hour was spent on dinner, drinks, and socializing. I was surprised by how much I enjoyed this part of the event (no, I did not drink). Since the start of Covid lockdowns, I have worked remotely and continue to do so to this day. Despite the advantages of remote work, one thing I miss is meeting with people to discuss industry trends and hear their perspectives on various topics. Yesterday, I got to do just that, and it was refreshing. I met a young startup founder, a product owner from a large company, a finance manager from another tech company, executives from F&G industry companies, and others. Most of them were just as eager to share their stories as I was to hear them.

Reflecting on the experience, I realize I should seek out more networking opportunities like this in the future.

Incident Management 101: Communicate, Solve, and Analyze

Fri, 13 Jan 2023 12:21:12 +0530

In the world of software development, incidents and issues happen all the time; sometimes major ones but mostly minor. Some companies have well-defined checklists and rulebooks for handling incidents, perhaps because they move fast and break things often. Others do not have a rulebook because incidents are a rarity, and they let people’s best judgment prevail in terms of how these incidents are handled.

Next time you find yourself in the eye of a storm, remember these three principles of good incident management.

Communicate: The moment you find yourself an owner of an incident, start communicating. Address your communication to everybody who should know. This could be via email, team chat, or whatever else your company uses to communicate broadly. Let people know about the nature of incident, what is your current understanding of the ongoing impact on business, and what are you planning to do next. Update this thread every time you have something important to say. If you get stuck and it is taking longer for you to make progress, make sure you communicate that too. The last thing you want is for the stakeholders to start pinging you directly for updates which will slow you down. The updates on the communication should stop only after the issue is resolved and your last update should include a summary of the fix.
Solve: Your goal during an incident is to find the best possible solution in the shortest amount of time, in order to minimize business impact. Seek help as soon as you need it, and make sure you are reaching out to those who you think are in the right position to be able to help you. If the ongoing impact is severe, and you are unable to make progress, escalate up your management chain to let them know that you will need help from someone more knowledgeable in a certain area. Let them find you someone who can step in and help.
Analyze: Once the storm is over, the next step is to dive deep to find out what caused the issue, what can be improved to prevent similar incidents in the future, and come up with a list of action items. The action you and your team will take after the incident will show the level of maturity of the team as well as the organization. Good teams always improve things in the aftermath of an incident. They focus more on learning and understanding the past mistakes and spend less or no time finger-pointing or blaming.

These simple steps can be followed even if your team or organization is not in the habit of expecting any of this from you. Use this as an opportunity to show your maturity and raise the team bar. This approach will help reduce the stress of incident management by putting you in a problem-solving mode. You and your team will emerge from the crisis much better, stronger, and with a deeper understaning of your applications and business.

Programming by Hand Will Remain Essential

Tue, 10 Jan 2023 10:22:44 +0530

Here is why old-fashioned programming by hand will not go away after the onset of AI-assisted programming. Think of programming by hand, unaided by AI, as something similar to walking. Walking is essential for getting us around and improving our health and general well-being. There is enough evidence (see here and here) for how walking improves creativity in any field, including art, math, science, or business. But in terms of helping us get around, walking is perhaps our last choice. We don’t walk to work except for the lucky few who live within walking distance from their workplace. We don’t walk to a vacation destination. We don’t walk to a business conference across the country or across continents. Depending on the distance you need to go, you may choose anything from biking, driving, taking a train, or flying. Yet, walking remains indispensable and we should and we do walk when we can. Transportation tech is advancing every day but we will never forego the ability to walk just because there are faster and more comfortable alternatives.

Similarly, in the new world of AI-assisted programming, the good old unaided programing will remain an essential skill for software developers. They will be hired, assessed, promoted, rewarded etc. based on this skill. Please remember this next time you are worried about low-code, no-code, or AI-assisted programming replacing a good programmer. If you like programming, keep practicing because it is not going away. At least not in our lifetime.