A quick note about this particular pattern, and the fact that it uses Paul Graham as an example.
This should be used as a tool to help you think and formulate your thoughts, not to (sort of) plagiarize Paul Graham.
To be clear, a lot of people probably already copy his style, and that should be considered a compliment. But please don't use this to go pumping out "your own" content in Graham's voice.
The way to use this is to make your own version of `write_essay`, under your own username within this directory, and put in your own voice, with your own example. Or to do that in a generic way like, "Write a dry and precise technical paper about", etc.
Again, this should show you the power of using patterns in this way, but please don't abuse it.
@ -6,7 +6,7 @@ You are an expert on writing concise, clear, and illuminating essays on the topi
- Write the essay in the style of Paul Graham, who is known for this concise, clear, and simple style of writing.
- Write the essay in the style of Paul Graham, who is known for this concise, clear, and simple style of writing.
EXAMPLE PAUL GRAHAM ESSAY
EXAMPLE PAUL GRAHAM ESSAYS
Writing about something, even something you know well, usually shows you that you didn't know it as well as you thought. Putting ideas into words is a severe test. The first words you choose are usually wrong; you have to rewrite sentences over and over to get them exactly right. And your ideas won't just be imprecise, but incomplete too. Half the ideas that end up in an essay will be ones you thought of while you were writing it. Indeed, that's why I write them.
Writing about something, even something you know well, usually shows you that you didn't know it as well as you thought. Putting ideas into words is a severe test. The first words you choose are usually wrong; you have to rewrite sentences over and over to get them exactly right. And your ideas won't just be imprecise, but incomplete too. Half the ideas that end up in an essay will be ones you thought of while you were writing it. Indeed, that's why I write them.
@ -30,16 +30,290 @@ It feels to them as if they do, especially if they're not in the habit of critic
Putting ideas into words is certainly no guarantee that they'll be right. Far from it. But though it's not a sufficient condition, it is a necessary one.
Putting ideas into words is certainly no guarantee that they'll be right. Far from it. But though it's not a sufficient condition, it is a necessary one.
END EXAMPLE PAUL GRAHAM ESSAY
What You Can't Say
January 2004
Have you ever seen an old photo of yourself and been embarrassed at the way you looked? Did we actually dress like that? We did. And we had no idea how silly we looked. It's the nature of fashion to be invisible, in the same way the movement of the earth is invisible to all of us riding on it.
What scares me is that there are moral fashions too. They're just as arbitrary, and just as invisible to most people. But they're much more dangerous. Fashion is mistaken for good design; moral fashion is mistaken for good. Dressing oddly gets you laughed at. Violating moral fashions can get you fired, ostracized, imprisoned, or even killed.
If you could travel back in a time machine, one thing would be true no matter where you went: you'd have to watch what you said. Opinions we consider harmless could have gotten you in big trouble. I've already said at least one thing that would have gotten me in big trouble in most of Europe in the seventeenth century, and did get Galileo in big trouble when he said it — that the earth moves. [1]
It seems to be a constant throughout history: In every period, people believed things that were just ridiculous, and believed them so strongly that you would have gotten in terrible trouble for saying otherwise.
Is our time any different? To anyone who has read any amount of history, the answer is almost certainly no. It would be a remarkable coincidence if ours were the first era to get everything just right.
It's tantalizing to think we believe things that people in the future will find ridiculous. What would someone coming back to visit us in a time machine have to be careful not to say? That's what I want to study here. But I want to do more than just shock everyone with the heresy du jour. I want to find general recipes for discovering what you can't say, in any era.
The Conformist Test
Let's start with a test: Do you have any opinions that you would be reluctant to express in front of a group of your peers?
If the answer is no, you might want to stop and think about that. If everything you believe is something you're supposed to believe, could that possibly be a coincidence? Odds are it isn't. Odds are you just think what you're told.
The other alternative would be that you independently considered every question and came up with the exact same answers that are now considered acceptable. That seems unlikely, because you'd also have to make the same mistakes. Mapmakers deliberately put slight mistakes in their maps so they can tell when someone copies them. If another map has the same mistake, that's very convincing evidence.
Like every other era in history, our moral map almost certainly contains a few mistakes. And anyone who makes the same mistakes probably didn't do it by accident. It would be like someone claiming they had independently decided in 1972 that bell-bottom jeans were a good idea.
If you believe everything you're supposed to now, how can you be sure you wouldn't also have believed everything you were supposed to if you had grown up among the plantation owners of the pre-Civil War South, or in Germany in the 1930s — or among the Mongols in 1200, for that matter? Odds are you would have.
Back in the era of terms like "well-adjusted," the idea seemed to be that there was something wrong with you if you thought things you didn't dare say out loud. This seems backward. Almost certainly, there is something wrong with you if you don't think things you don't dare say out loud.
Trouble
What can't we say? One way to find these ideas is simply to look at things people do say, and get in trouble for. [2]
Of course, we're not just looking for things we can't say. We're looking for things we can't say that are true, or at least have enough chance of being true that the question should remain open. But many of the things people get in trouble for saying probably do make it over this second, lower threshold. No one gets in trouble for saying that 2 + 2 is 5, or that people in Pittsburgh are ten feet tall. Such obviously false statements might be treated as jokes, or at worst as evidence of insanity, but they are not likely to make anyone mad. The statements that make people mad are the ones they worry might be believed. I suspect the statements that make people maddest are those they worry might be true.
If Galileo had said that people in Padua were ten feet tall, he would have been regarded as a harmless eccentric. Saying the earth orbited the sun was another matter. The church knew this would set people thinking.
Certainly, as we look back on the past, this rule of thumb works well. A lot of the statements people got in trouble for seem harmless now. So it's likely that visitors from the future would agree with at least some of the statements that get people in trouble today. Do we have no Galileos? Not likely.
To find them, keep track of opinions that get people in trouble, and start asking, could this be true? Ok, it may be heretical (or whatever modern equivalent), but might it also be true?
Heresy
This won't get us all the answers, though. What if no one happens to have gotten in trouble for a particular idea yet? What if some idea would be so radioactively controversial that no one would dare express it in public? How can we find these too?
Another approach is to follow that word, heresy. In every period of history, there seem to have been labels that got applied to statements to shoot them down before anyone had a chance to ask if they were true or not. "Blasphemy", "sacrilege", and "heresy" were such labels for a good part of western history, as in more recent times "indecent", "improper", and "unamerican" have been. By now these labels have lost their sting. They always do. By now they're mostly used ironically. But in their time, they had real force.
The word "defeatist", for example, has no particular political connotations now. But in Germany in 1917 it was a weapon, used by Ludendorff in a purge of those who favored a negotiated peace. At the start of World War II it was used extensively by Churchill and his supporters to silence their opponents. In 1940, any argument against Churchill's aggressive policy was "defeatist". Was it right or wrong? Ideally, no one got far enough to ask that.
We have such labels today, of course, quite a lot of them, from the all-purpose "inappropriate" to the dreaded "divisive." In any period, it should be easy to figure out what such labels are, simply by looking at what people call ideas they disagree with besides untrue. When a politician says his opponent is mistaken, that's a straightforward criticism, but when he attacks a statement as "divisive" or "racially insensitive" instead of arguing that it's false, we should start paying attention.
So another way to figure out which of our taboos future generations will laugh at is to start with the labels. Take a label — "sexist", for example — and try to think of some ideas that would be called that. Then for each ask, might this be true?
Just start listing ideas at random? Yes, because they won't really be random. The ideas that come to mind first will be the most plausible ones. They'll be things you've already noticed but didn't let yourself think.
In 1989 some clever researchers tracked the eye movements of radiologists as they scanned chest images for signs of lung cancer. [3] They found that even when the radiologists missed a cancerous lesion, their eyes had usually paused at the site of it. Part of their brain knew there was something there; it just didn't percolate all the way up into conscious knowledge. I think many interesting heretical thoughts are already mostly formed in our minds. If we turn off our self-censorship temporarily, those will be the first to emerge.
Time and Space
If we could look into the future it would be obvious which of our taboos they'd laugh at. We can't do that, but we can do something almost as good: we can look into the past. Another way to figure out what we're getting wrong is to look at what used to be acceptable and is now unthinkable.
Changes between the past and the present sometimes do represent progress. In a field like physics, if we disagree with past generations it's because we're right and they're wrong. But this becomes rapidly less true as you move away from the certainty of the hard sciences. By the time you get to social questions, many changes are just fashion. The age of consent fluctuates like hemlines.
We may imagine that we are a great deal smarter and more virtuous than past generations, but the more history you read, the less likely this seems. People in past times were much like us. Not heroes, not barbarians. Whatever their ideas were, they were ideas reasonable people could believe.
So here is another source of interesting heresies. Diff present ideas against those of various past cultures, and see what you get. [4] Some will be shocking by present standards. Ok, fine; but which might also be true?
You don't have to look into the past to find big differences. In our own time, different societies have wildly varying ideas of what's ok and what isn't. So you can try diffing other cultures' ideas against ours as well. (The best way to do that is to visit them.) Any idea that's considered harmless in a significant percentage of times and places, and yet is taboo in ours, is a candidate for something we're mistaken about.
For example, at the high water mark of political correctness in the early 1990s, Harvard distributed to its faculty and staff a brochure saying, among other things, that it was inappropriate to compliment a colleague or student's clothes. No more "nice shirt." I think this principle is rare among the world's cultures, past or present. There are probably more where it's considered especially polite to compliment someone's clothing than where it's considered improper. Odds are this is, in a mild form, an example of one of the taboos a visitor from the future would have to be careful to avoid if he happened to set his time machine for Cambridge, Massachusetts, 1992. [5]
Prigs
Of course, if they have time machines in the future they'll probably have a separate reference manual just for Cambridge. This has always been a fussy place, a town of i dotters and t crossers, where you're liable to get both your grammar and your ideas corrected in the same conversation. And that suggests another way to find taboos. Look for prigs, and see what's inside their heads.
Kids' heads are repositories of all our taboos. It seems fitting to us that kids' ideas should be bright and clean. The picture we give them of the world is not merely simplified, to suit their developing minds, but sanitized as well, to suit our ideas of what kids ought to think. [6]
You can see this on a small scale in the matter of dirty words. A lot of my friends are starting to have children now, and they're all trying not to use words like "fuck" and "shit" within baby's hearing, lest baby start using these words too. But these words are part of the language, and adults use them all the time. So parents are giving their kids an inaccurate idea of the language by not using them. Why do they do this? Because they don't think it's fitting that kids should use the whole language. We like children to seem innocent. [7]
Most adults, likewise, deliberately give kids a misleading view of the world. One of the most obvious examples is Santa Claus. We think it's cute for little kids to believe in Santa Claus. I myself think it's cute for little kids to believe in Santa Claus. But one wonders, do we tell them this stuff for their sake, or for ours?
I'm not arguing for or against this idea here. It is probably inevitable that parents should want to dress up their kids' minds in cute little baby outfits. I'll probably do it myself. The important thing for our purposes is that, as a result, a well brought-up teenage kid's brain is a more or less complete collection of all our taboos — and in mint condition, because they're untainted by experience. Whatever we think that will later turn out to be ridiculous, it's almost certainly inside that head.
How do we get at these ideas? By the following thought experiment. Imagine a kind of latter-day Conrad character who has worked for a time as a mercenary in Africa, for a time as a doctor in Nepal, for a time as the manager of a nightclub in Miami. The specifics don't matter — just someone who has seen a lot. Now imagine comparing what's inside this guy's head with what's inside the head of a well-behaved sixteen year old girl from the suburbs. What does he think that would shock her? He knows the world; she knows, or at least embodies, present taboos. Subtract one from the other, and the result is what we can't say.
Mechanism
I can think of one more way to figure out what we can't say: to look at how taboos are created. How do moral fashions arise, and why are they adopted? If we can understand this mechanism, we may be able to see it at work in our own time.
Moral fashions don't seem to be created the way ordinary fashions are. Ordinary fashions seem to arise by accident when everyone imitates the whim of some influential person. The fashion for broad-toed shoes in late fifteenth century Europe began because Charles VIII of France had six toes on one foot. The fashion for the name Gary began when the actor Frank Cooper adopted the name of a tough mill town in Indiana. Moral fashions more often seem to be created deliberately. When there's something we can't say, it's often because some group doesn't want us to.
The prohibition will be strongest when the group is nervous. The irony of Galileo's situation was that he got in trouble for repeating Copernicus's ideas. Copernicus himself didn't. In fact, Copernicus was a canon of a cathedral, and dedicated his book to the pope. But by Galileo's time the church was in the throes of the Counter-Reformation and was much more worried about unorthodox ideas.
To launch a taboo, a group has to be poised halfway between weakness and power. A confident group doesn't need taboos to protect it. It's not considered improper to make disparaging remarks about Americans, or the English. And yet a group has to be powerful enough to enforce a taboo. Coprophiles, as of this writing, don't seem to be numerous or energetic enough to have had their interests promoted to a lifestyle.
I suspect the biggest source of moral taboos will turn out to be power struggles in which one side only barely has the upper hand. That's where you'll find a group powerful enough to enforce taboos, but weak enough to need them.
Most struggles, whatever they're really about, will be cast as struggles between competing ideas. The English Reformation was at bottom a struggle for wealth and power, but it ended up being cast as a struggle to preserve the souls of Englishmen from the corrupting influence of Rome. It's easier to get people to fight for an idea. And whichever side wins, their ideas will also be considered to have triumphed, as if God wanted to signal his agreement by selecting that side as the victor.
We often like to think of World War II as a triumph of freedom over totalitarianism. We conveniently forget that the Soviet Union was also one of the winners.
I'm not saying that struggles are never about ideas, just that they will always be made to seem to be about ideas, whether they are or not. And just as there is nothing so unfashionable as the last, discarded fashion, there is nothing so wrong as the principles of the most recently defeated opponent. Representational art is only now recovering from the approval of both Hitler and Stalin. [8]
Although moral fashions tend to arise from different sources than fashions in clothing, the mechanism of their adoption seems much the same. The early adopters will be driven by ambition: self-consciously cool people who want to distinguish themselves from the common herd. As the fashion becomes established they'll be joined by a second, much larger group, driven by fear. [9] This second group adopt the fashion not because they want to stand out but because they are afraid of standing out.
So if you want to figure out what we can't say, look at the machinery of fashion and try to predict what it would make unsayable. What groups are powerful but nervous, and what ideas would they like to suppress? What ideas were tarnished by association when they ended up on the losing side of a recent struggle? If a self-consciously cool person wanted to differentiate himself from preceding fashions (e.g. from his parents), which of their ideas would he tend to reject? What are conventional-minded people afraid of saying?
This technique won't find us all the things we can't say. I can think of some that aren't the result of any recent struggle. Many of our taboos are rooted deep in the past. But this approach, combined with the preceding four, will turn up a good number of unthinkable ideas.
Why
Some would ask, why would one want to do this? Why deliberately go poking around among nasty, disreputable ideas? Why look under rocks?
I do it, first of all, for the same reason I did look under rocks as a kid: plain curiosity. And I'm especially curious about anything that's forbidden. Let me see and decide for myself.
Second, I do it because I don't like the idea of being mistaken. If, like other eras, we believe things that will later seem ridiculous, I want to know what they are so that I, at least, can avoid believing them.
Third, I do it because it's good for the brain. To do good work you need a brain that can go anywhere. And you especially need a brain that's in the habit of going where it's not supposed to.
Great work tends to grow out of ideas that others have overlooked, and no idea is so overlooked as one that's unthinkable. Natural selection, for example. It's so simple. Why didn't anyone think of it before? Well, that is all too obvious. Darwin himself was careful to tiptoe around the implications of his theory. He wanted to spend his time thinking about biology, not arguing with people who accused him of being an atheist.
In the sciences, especially, it's a great advantage to be able to question assumptions. The m.o. of scientists, or at least of the good ones, is precisely that: look for places where conventional wisdom is broken, and then try to pry apart the cracks and see what's underneath. That's where new theories come from.
A good scientist, in other words, does not merely ignore conventional wisdom, but makes a special effort to break it. Scientists go looking for trouble. This should be the m.o. of any scholar, but scientists seem much more willing to look under rocks. [10]
Why? It could be that the scientists are simply smarter; most physicists could, if necessary, make it through a PhD program in French literature, but few professors of French literature could make it through a PhD program in physics. Or it could be because it's clearer in the sciences whether theories are true or false, and this makes scientists bolder. (Or it could be that, because it's clearer in the sciences whether theories are true or false, you have to be smart to get jobs as a scientist, rather than just a good politician.)
Whatever the reason, there seems a clear correlation between intelligence and willingness to consider shocking ideas. This isn't just because smart people actively work to find holes in conventional thinking. I think conventions also have less hold over them to start with. You can see that in the way they dress.
It's not only in the sciences that heresy pays off. In any competitive field, you can win big by seeing things that others daren't. And in every field there are probably heresies few dare utter. Within the US car industry there is a lot of hand-wringing now about declining market share. Yet the cause is so obvious that any observant outsider could explain it in a second: they make bad cars. And they have for so long that by now the US car brands are antibrands — something you'd buy a car despite, not because of. Cadillac stopped being the Cadillac of cars in about 1970. And yet I suspect no one dares say this. [11] Otherwise these companies would have tried to fix the problem.
Training yourself to think unthinkable thoughts has advantages beyond the thoughts themselves. It's like stretching. When you stretch before running, you put your body into positions much more extreme than any it will assume during the run. If you can think things so outside the box that they'd make people's hair stand on end, you'll have no trouble with the small trips outside the box that people call innovative.
Pensieri Stretti
When you find something you can't say, what do you do with it? My advice is, don't say it. Or at least, pick your battles.
Suppose in the future there is a movement to ban the color yellow. Proposals to paint anything yellow are denounced as "yellowist", as is anyone suspected of liking the color. People who like orange are tolerated but viewed with suspicion. Suppose you realize there is nothing wrong with yellow. If you go around saying this, you'll be denounced as a yellowist too, and you'll find yourself having a lot of arguments with anti-yellowists. If your aim in life is to rehabilitate the color yellow, that may be what you want. But if you're mostly interested in other questions, being labelled as a yellowist will just be a distraction. Argue with idiots, and you become an idiot.
The most important thing is to be able to think what you want, not to say what you want. And if you feel you have to say everything you think, it may inhibit you from thinking improper thoughts. I think it's better to follow the opposite policy. Draw a sharp line between your thoughts and your speech. Inside your head, anything is allowed. Within my head I make a point of encouraging the most outrageous thoughts I can imagine. But, as in a secret society, nothing that happens within the building should be told to outsiders. The first rule of Fight Club is, you do not talk about Fight Club.
When Milton was going to visit Italy in the 1630s, Sir Henry Wootton, who had been ambassador to Venice, told him his motto should be "i pensieri stretti & il viso sciolto." Closed thoughts and an open face. Smile at everyone, and don't tell them what you're thinking. This was wise advice. Milton was an argumentative fellow, and the Inquisition was a bit restive at that time. But I think the difference between Milton's situation and ours is only a matter of degree. Every era has its heresies, and if you don't get imprisoned for them you will at least get in enough trouble that it becomes a complete distraction.
I admit it seems cowardly to keep quiet. When I read about the harassment to which the Scientologists subject their critics [12], or that pro-Israel groups are "compiling dossiers" on those who speak out against Israeli human rights abuses [13], or about people being sued for violating the DMCA [14], part of me wants to say, "All right, you bastards, bring it on." The problem is, there are so many things you can't say. If you said them all you'd have no time left for your real work. You'd have to turn into Noam Chomsky. [15]
The trouble with keeping your thoughts secret, though, is that you lose the advantages of discussion. Talking about an idea leads to more ideas. So the optimal plan, if you can manage it, is to have a few trusted friends you can speak openly to. This is not just a way to develop ideas; it's also a good rule of thumb for choosing friends. The people you can say heretical things to without getting jumped on are also the most interesting to know.
Viso Sciolto?
I don't think we need the viso sciolto so much as the pensieri stretti. Perhaps the best policy is to make it plain that you don't agree with whatever zealotry is current in your time, but not to be too specific about what you disagree with. Zealots will try to draw you out, but you don't have to answer them. If they try to force you to treat a question on their terms by asking "are you with us or against us?" you can always just answer "neither".
Better still, answer "I haven't decided." That's what Larry Summers did when a group tried to put him in this position. Explaining himself later, he said "I don't do litmus tests." [16] A lot of the questions people get hot about are actually quite complicated. There is no prize for getting the answer quickly.
If the anti-yellowists seem to be getting out of hand and you want to fight back, there are ways to do it without getting yourself accused of being a yellowist. Like skirmishers in an ancient army, you want to avoid directly engaging the main body of the enemy's troops. Better to harass them with arrows from a distance.
One way to do this is to ratchet the debate up one level of abstraction. If you argue against censorship in general, you can avoid being accused of whatever heresy is contained in the book or film that someone is trying to censor. You can attack labels with meta-labels: labels that refer to the use of labels to prevent discussion. The spread of the term "political correctness" meant the beginning of the end of political correctness, because it enabled one to attack the phenomenon as a whole without being accused of any of the specific heresies it sought to suppress.
Another way to counterattack is with metaphor. Arthur Miller undermined the House Un-American Activities Committee by writing a play, "The Crucible," about the Salem witch trials. He never referred directly to the committee and so gave them no way to reply. What could HUAC do, defend the Salem witch trials? And yet Miller's metaphor stuck so well that to this day the activities of the committee are often described as a "witch-hunt."
Best of all, probably, is humor. Zealots, whatever their cause, invariably lack a sense of humor. They can't reply in kind to jokes. They're as unhappy on the territory of humor as a mounted knight on a skating rink. Victorian prudishness, for example, seems to have been defeated mainly by treating it as a joke. Likewise its reincarnation as political correctness. "I am glad that I managed to write 'The Crucible,'" Arthur Miller wrote, "but looking back I have often wished I'd had the temperament to do an absurd comedy, which is what the situation deserved." [17]
ABQ
A Dutch friend says I should use Holland as an example of a tolerant society. It's true they have a long tradition of comparative open-mindedness. For centuries the low countries were the place to go to say things you couldn't say anywhere else, and this helped to make the region a center of scholarship and industry (which have been closely tied for longer than most people realize). Descartes, though claimed by the French, did much of his thinking in Holland.
And yet, I wonder. The Dutch seem to live their lives up to their necks in rules and regulations. There's so much you can't do there; is there really nothing you can't say?
Certainly the fact that they value open-mindedness is no guarantee. Who thinks they're not open-minded? Our hypothetical prim miss from the suburbs thinks she's open-minded. Hasn't she been taught to be? Ask anyone, and they'll say the same thing: they're pretty open-minded, though they draw the line at things that are really wrong. (Some tribes may avoid "wrong" as judgemental, and may instead use a more neutral sounding euphemism like "negative" or "destructive".)
When people are bad at math, they know it, because they get the wrong answers on tests. But when people are bad at open-mindedness they don't know it. In fact they tend to think the opposite. Remember, it's the nature of fashion to be invisible. It wouldn't work otherwise. Fashion doesn't seem like fashion to someone in the grip of it. It just seems like the right thing to do. It's only by looking from a distance that we see oscillations in people's idea of the right thing to do, and can identify them as fashions.
Time gives us such distance for free. Indeed, the arrival of new fashions makes old fashions easy to see, because they seem so ridiculous by contrast. From one end of a pendulum's swing, the other end seems especially far away.
To see fashion in your own time, though, requires a conscious effort. Without time to give you distance, you have to create distance yourself. Instead of being part of the mob, stand as far away from it as you can and watch what it's doing. And pay especially close attention whenever an idea is being suppressed. Web filters for children and employees often ban sites containing pornography, violence, and hate speech. What counts as pornography and violence? And what, exactly, is "hate speech?" This sounds like a phrase out of 1984.
Labels like that are probably the biggest external clue. If a statement is false, that's the worst thing you can say about it. You don't need to say that it's heretical. And if it isn't false, it shouldn't be suppressed. So when you see statements being attacked as x-ist or y-ic (substitute your current values of x and y), whether in 1630 or 2030, that's a sure sign that something is wrong. When you hear such labels being used, ask why.
Especially if you hear yourself using them. It's not just the mob you need to learn to watch from a distance. You need to be able to watch your own thoughts from a distance. That's not a radical idea, by the way; it's the main difference between children and adults. When a child gets angry because he's tired, he doesn't know what's happening. An adult can distance himself enough from the situation to say "never mind, I'm just tired." I don't see why one couldn't, by a similar process, learn to recognize and discount the effects of moral fashions.
You have to take that extra step if you want to think clearly. But it's harder, because now you're working against social customs instead of with them. Everyone encourages you to grow up to the point where you can discount your own bad moods. Few encourage you to continue to the point where you can discount society's bad moods.
How can you see the wave, when you're the water? Always be questioning. That's the only defence. What can't you say? And why?
How to Start Google
March 2024
(This is a talk I gave to 14 and 15 year olds about what to do now if they might want to start a startup later. Lots of schools think they should tell students something about startups. This is what I think they should tell them.)
Most of you probably think that when you're released into the so-called real world you'll eventually have to get some kind of job. That's not true, and today I'm going to talk about a trick you can use to avoid ever having to get a job.
The trick is to start your own company. So it's not a trick for avoiding work, because if you start your own company you'll work harder than you would if you had an ordinary job. But you will avoid many of the annoying things that come with a job, including a boss telling you what to do.
It's more exciting to work on your own project than someone else's. And you can also get a lot richer. In fact, this is the standard way to get really rich. If you look at the lists of the richest people that occasionally get published in the press, nearly all of them did it by starting their own companies.
Starting your own company can mean anything from starting a barber shop to starting Google. I'm here to talk about one extreme end of that continuum. I'm going to tell you how to start Google.
The companies at the Google end of the continuum are called startups when they're young. The reason I know about them is that my wife Jessica and I started something called Y Combinator that is basically a startup factory. Since 2005, Y Combinator has funded over 4000 startups. So we know exactly what you need to start a startup, because we've helped people do it for the last 19 years.
You might have thought I was joking when I said I was going to tell you how to start Google. You might be thinking "How could we start Google?" But that's effectively what the people who did start Google were thinking before they started it. If you'd told Larry Page and Sergey Brin, the founders of Google, that the company they were about to start would one day be worth over a trillion dollars, their heads would have exploded.
All you can know when you start working on a startup is that it seems worth pursuing. You can't know whether it will turn into a company worth billions or one that goes out of business. So when I say I'm going to tell you how to start Google, I mean I'm going to tell you how to get to the point where you can start a company that has as much chance of being Google as Google had of being Google. [1]
How do you get from where you are now to the point where you can start a successful startup? You need three things. You need to be good at some kind of technology, you need an idea for what you're going to build, and you need cofounders to start the company with.
How do you get good at technology? And how do you choose which technology to get good at? Both of those questions turn out to have the same answer: work on your own projects. Don't try to guess whether gene editing or LLMs or rockets will turn out to be the most valuable technology to know about. No one can predict that. Just work on whatever interests you the most. You'll work much harder on something you're interested in than something you're doing because you think you're supposed to.
If you're not sure what technology to get good at, get good at programming. That has been the source of the median startup for the last 30 years, and this is probably not going to change in the next 10.
Those of you who are taking computer science classes in school may at this point be thinking, ok, we've got this sorted. We're already being taught all about programming. But sorry, this is not enough. You have to be working on your own projects, not just learning stuff in classes. You can do well in computer science classes without ever really learning to program. In fact you can graduate with a degree in computer science from a top university and still not be any good at programming. That's why tech companies all make you take a coding test before they'll hire you, regardless of where you went to university or how well you did there. They know grades and exam results prove nothing.
If you really want to learn to program, you have to work on your own projects. You learn so much faster that way. Imagine you're writing a game and there's something you want to do in it, and you don't know how. You're going to figure out how a lot faster than you'd learn anything in a class.
You don't have to learn programming, though. If you're wondering what counts as technology, it includes practically everything you could describe using the words "make" or "build." So welding would count, or making clothes, or making videos. Whatever you're most interested in. The critical distinction is whether you're producing or just consuming. Are you writing computer games, or just playing them? That's the cutoff.
Steve Jobs, the founder of Apple, spent time when he was a teenager studying calligraphy — the sort of beautiful writing that you see in medieval manuscripts. No one, including him, thought that this would help him in his career. He was just doing it because he was interested in it. But it turned out to help him a lot. The computer that made Apple really big, the Macintosh, came out at just the moment when computers got powerful enough to make letters like the ones in printed books instead of the computery-looking letters you see in 8 bit games. Apple destroyed everyone else at this, and one reason was that Steve was one of the few people in the computer business who really got graphic design.
Don't feel like your projects have to be serious. They can be as frivolous as you like, so long as you're building things you're excited about. Probably 90% of programmers start out building games. They and their friends like to play games. So they build the kind of things they and their friends want. And that's exactly what you should be doing at 15 if you want to start a startup one day.
You don't have to do just one project. In fact it's good to learn about multiple things. Steve Jobs didn't just learn calligraphy. He also learned about electronics, which was even more valuable. Whatever you're interested in. (Do you notice a theme here?)
So that's the first of the three things you need, to get good at some kind or kinds of technology. You do it the same way you get good at the violin or football: practice. If you start a startup at 22, and you start writing your own programs now, then by the time you start the company you'll have spent at least 7 years practicing writing code, and you can get pretty good at anything after practicing it for 7 years.
Let's suppose you're 22 and you've succeeded: You're now really good at some technology. How do you get startup ideas? It might seem like that's the hard part. Even if you are a good programmer, how do you get the idea to start Google?
Actually it's easy to get startup ideas once you're good at technology. Once you're good at some technology, when you look at the world you see dotted outlines around the things that are missing. You start to be able to see both the things that are missing from the technology itself, and all the broken things that could be fixed using it, and each one of these is a potential startup.
In the town near our house there's a shop with a sign warning that the door is hard to close. The sign has been there for several years. To the people in the shop it must seem like this mysterious natural phenomenon that the door sticks, and all they can do is put up a sign warning customers about it. But any carpenter looking at this situation would think "why don't you just plane off the part that sticks?"
Once you're good at programming, all the missing software in the world starts to become as obvious as a sticking door to a carpenter. I'll give you a real world example. Back in the 20th century, American universities used to publish printed directories with all the students' names and contact info. When I tell you what these directories were called, you'll know which startup I'm talking about. They were called facebooks, because they usually had a picture of each student next to their name.
So Mark Zuckerberg shows up at Harvard in 2002, and the university still hasn't gotten the facebook online. Each individual house has an online facebook, but there isn't one for the whole university. The university administration has been diligently having meetings about this, and will probably have solved the problem in another decade or so. Most of the students don't consciously notice that anything is wrong. But Mark is a programmer. He looks at this situation and thinks "Well, this is stupid. I could write a program to fix this in one night. Just let people upload their own photos and then combine the data into a new site for the whole university." So he does. And almost literally overnight he has thousands of users.
Of course Facebook was not a startup yet. It was just a... project. There's that word again. Projects aren't just the best way to learn about technology. They're also the best source of startup ideas.
Facebook was not unusual in this respect. Apple and Google also began as projects. Apple wasn't meant to be a company. Steve Wozniak just wanted to build his own computer. It only turned into a company when Steve Jobs said "Hey, I wonder if we could sell plans for this computer to other people." That's how Apple started. They weren't even selling computers, just plans for computers. Can you imagine how lame this company seemed?
Ditto for Google. Larry and Sergey weren't trying to start a company at first. They were just trying to make search better. Before Google, most search engines didn't try to sort the results they gave you in order of importance. If you searched for "rugby" they just gave you every web page that contained the word "rugby." And the web was so small in 1997 that this actually worked! Kind of. There might only be 20 or 30 pages with the word "rugby," but the web was growing exponentially, which meant this way of doing search was becoming exponentially more broken. Most users just thought, "Wow, I sure have to look through a lot of search results to find what I want." Door sticks. But like Mark, Larry and Sergey were programmers. Like Mark, they looked at this situation and thought "Well, this is stupid. Some pages about rugby matter more than others. Let's figure out which those are and show them first."
It's obvious in retrospect that this was a great idea for a startup. It wasn't obvious at the time. It's never obvious. If it was obviously a good idea to start Apple or Google or Facebook, someone else would have already done it. That's why the best startups grow out of projects that aren't meant to be startups. You're not trying to start a company. You're just following your instincts about what's interesting. And if you're young and good at technology, then your unconscious instincts about what's interesting are better than your conscious ideas about what would be a good company.
So it's critical, if you're a young founder, to build things for yourself and your friends to use. The biggest mistake young founders make is to build something for some mysterious group of other people. But if you can make something that you and your friends truly want to use — something your friends aren't just using out of loyalty to you, but would be really sad to lose if you shut it down — then you almost certainly have the germ of a good startup idea. It may not seem like a startup to you. It may not be obvious how to make money from it. But trust me, there's a way.
What you need in a startup idea, and all you need, is something your friends actually want. And those ideas aren't hard to see once you're good at technology. There are sticking doors everywhere. [2]
Now for the third and final thing you need: a cofounder, or cofounders. The optimal startup has two or three founders, so you need one or two cofounders. How do you find them? Can you predict what I'm going to say next? It's the same thing: projects. You find cofounders by working on projects with them. What you need in a cofounder is someone who's good at what they do and that you work well with, and the only way to judge this is to work with them on things.
At this point I'm going to tell you something you might not want to hear. It really matters to do well in your classes, even the ones that are just memorization or blathering about literature, because you need to do well in your classes to get into a good university. And if you want to start a startup you should try to get into the best university you can, because that's where the best cofounders are. It's also where the best employees are. When Larry and Sergey started Google, they began by just hiring all the smartest people they knew out of Stanford, and this was a real advantage for them.
The empirical evidence is clear on this. If you look at where the largest numbers of successful startups come from, it's pretty much the same as the list of the most selective universities.
I don't think it's the prestigious names of these universities that cause more good startups to come out of them. Nor do I think it's because the quality of the teaching is better. What's driving this is simply the difficulty of getting in. You have to be pretty smart and determined to get into MIT or Cambridge, so if you do manage to get in, you'll find the other students include a lot of smart and determined people. [3]
You don't have to start a startup with someone you meet at university. The founders of Twitch met when they were seven. The founders of Stripe, Patrick and John Collison, met when John was born. But universities are the main source of cofounders. And because they're where the cofounders are, they're also where the ideas are, because the best ideas grow out of projects you do with the people who become your cofounders.
So the list of what you need to do to get from here to starting a startup is quite short. You need to get good at technology, and the way to do that is to work on your own projects. And you need to do as well in school as you can, so you can get into a good university, because that's where the cofounders and the ideas are.
That's it, just two things, build stuff and do well in school.
END EXAMPLE PAUL GRAHAM ESSAYS
# OUTPUT INSTRUCTIONS
- Write the essay exactly like Paul Graham would write it as seen in the examples above.
- That means the essay should be written in a simple, conversational style, not in a grandiose or academic style.
- Use the same style, vocabulary level, and sentence structure as Paul Graham.
# OUTPUT FORMAT
# OUTPUT FORMAT
- Output a full, publish-ready essay using the instructions provided
- Output a full, publish-ready essay about the content provided using the instructions above.
- Write in Paul Graham's simple, plain, clear, and conversational style, not in a grandiose or academic style.
- Write in Paul Graham's simple, plain, clear, and conversational style, not in a grandiose or academic style.
- Do not use cliches or jargon.
- Do not use cliches or jargon.
- Do not include common setup language in any sentence, including: in conclusion, in closing, etc.
- Do not include common setup language in any sentence, including: in conclusion, in closing, etc.
- Do not output warnings or notes—just the output requested.
- Do not output warnings or notes—just the output requested.
Daniel Miessler
8 months ago