“The unquantified life is not worth living.”
While the idea of quantifying one’s life is an old idea, one growing tech trend is the use of devices and apps to quantify the self. As a runner, I started quantifying my running life back in 1987—that is when I started keeping a daily running log. Back then, the smartest wearable was probably a Casio calculator watch, so I kept all my records on paper. In fact, I still do—as a matter of tradition.
I use my running log to track my distance, running route, time, conditions, how I felt during the run, the number of time I have run in the shoes and other data I feel like noting at the time. I also keep a race log and a log of my yearly mileage. So, like Ben Franklin, I was quantifying before it became cool. Like Ben, I have found this rather useful—looking at my records allows me to form hypotheses regarding what factors contribute to injury (high mileage, hill work and lots of racing) and what results in better race times (rest and speed work). As such, I am sold on the value of quantification—at least in running.
In addition to my ORD (Obsessive Running/Racing Disorder) I am also a nerdcore gamer—I started with the original D&D basic set and still have shelves (and now hard drive space) devoted to games. In the sort of games I play the most, such as Pathfinder, Call of Cthulu and World of Warcraft the characters are fully quantified. That is, the character is a set of stats such as strength, constitution, dexterity, hit points, and sanity. Such games also feature sets of rules for the effects of the numbers as well as clear optimization paths. Given this background in gaming, it is not surprising that I see the quantified self as an attempt by a person to create, in effect, a character sheet for herself. That is, to see all her stats and to look for ways to optimize this character that is a model of the self. As such, I get the appeal. Naturally, as a philosopher I do have some concerns about the quantified self and how that relates to the qualities of life—but that is a matter for another time. For now, I will focus on a brief critical look at the quantified self.
Two obvious concerns about the quantified data regarding the self (or whatever is being measured) are questions regarding the accuracy of the data and questions regarding the usefulness of the data. To use an obvious example about accuracy, there is the question of how well a wearable really measures sleep. In regards to usefulness, I wonder what I would garner from knowing how long I chew my food or the frequency of my urination.
The accuracy of the data is primarily a technical or engineering problem. As such, accuracy problems can be addressed with improvements in the hardware and software. Of course, until the data is known to be reasonably accurate, then it should be regarded with due skepticism.
The usefulness of the data is partially a subjective matter. That is, what counts as useful data will vary from person to person based on their needs and goals. For example, knowing how many steps I have taken at work is probably not useful data for me—since I run about 60 miles per week, that little amount of walking is most likely insignificant in regards to my fitness. However, someone who has no other exercise might find such data very useful. As might be suspected, it is easy to be buried under an avalanche of data and a serious challenge for anyone who wants to make use of the slew of apps and devices is to sort out the data that would actually be useful from the thousands or millions of data bits that would not be useful.
Another area of obvious concern is the reasoning applied to the data. Some devices and apps supply raw data, such as miles run or average heartrate. Others purport to offer an analysis of the data—that is, to engage in automated reasoning regarding the data. In any case, the user will need to engage in some form of reasoning to use the data.
In philosophy, the two main basic tools in regards to personal causal reasoning are derived from Mill’s classic methods. One method is commonly known as the method of agreement (or common thread reasoning). Using this method involves considering an effect (such as poor sleep or a knee injury) that has occurred multiple times (at least twice). The basic idea is to consider the factor or factors that are present each time the effect occurs and to sort through them to find the likely cause (or causes). For example, a runner might find that all her knee issues follow times when she takes up extensive hill work, thus suggesting the hill work as a causal factor.
The second method is commonly known as the method of difference. Using this method requires at least two situations: one in which the effect in question has occurred and one in which it has not. The reasoning process involves considering the differences between the two situations and sorting out which factor (or factors) is the likely cause. For example, a runner might find that when he does well in a race, he always gets plenty of rest the week before. When he does poorly, he is always poorly rested due to lack of sleep. This would indicate that there is a connection between the rest and race performance.
There are, of course, many classic causal fallacies that serve as traps for such reasoning. One of the best known is post hoc, ergo propter hoc (after this, therefore because of this). This fallacy occurs when it is inferred that A causes B simply because A is followed by B. For example, a person might note that her device showed that she walked more stairs during the week before doing well at a 5K and simply infer that walking more stairs caused her to run better. There could be a connection, but it would take more evidence to support that conclusion.
Other causal reasoning errors include the aptly named ignoring a common cause (thinking that A must cause B without considering that A and B might both be the effects of C), ignoring the possibility of coincidence (thinking A causes B without considering that it is merely coincidence) and reversing causation (taking A to cause B without considering that B might have caused A). There are, of course, the various sayings that warn about poor causal thinking, such as “correlation is not causation” and these tend to correlate with named errors in causal reasoning.
People obviously vary in their ability to engage in causal reasoning and this would also apply to the design of the various apps and devices that purport to inform their users about the data they gather. Obviously, the better a person is at philosophical (in this case causal) reasoning, the better she will be able to use the data.
The takeaway, then, is that there are at least three important considerations regarding the quantification of the self in regards to the data. These are the accuracy of the data, the usefulness of the data, and the quality of the reasoning (be it automated or done by the person) applied to the data.
As a runner, I am often accused of being a masochist or at least having masochistic tendencies. Given that I routinely subject myself to pain and recently wrote an essay about running and freedom that was rather pain focused, this is hardly surprising. Other runners, especially those masochistic ultra-marathon runners, are also commonly accused of masochism.
In some cases, the accusation is made in jest or at least not seriously. That is, the person making it is not actually claiming that runners derive pleasure (perhaps even sexual gratification) their pain. What seems to be going on is merely the observation that runners do things that clearly hurt and that make little sense to many folks. However, some folks do regard runners as masochists in the strict sense of the term. Being a runner and a philosopher, I find this a bit interesting—especially when I am the one being accused of being a masochist.
It is worth noting that I claim that people accuse runners of being masochists with some seriousness. While some people say runners are masochists in jest or with some respect for the toughness of runners, it is sometimes presented as an actual accusation: that there is something mentally wrong with runners and that when they run they are engaged in deviant behavior. While runners do like to joke about being odd and different, I think we generally prefer to not be seen as actually mentally ill or as engaging in deviant behavior. After all, that would indicate that we are doing something wrong—which I believe is (usually) not the case. Based on my experience over years of running and meeting thousands of runners, I think that runners are generally not masochists.
Given that runners engage in some rather painful activities (such as speed work and racing marathons) and that they often just run on despite injuries, it is tempting to believe that runners are really masochists and that I am in denial about the deviant nature of runners.
While this does have some appeal, it rests on a confusion about masochism in regards to matters of means and ends. For the masochist, pain is a means to the end of pleasure. That is, the masochist does not seek pain for the sake of pain, but seeks pain to achieve pleasure. However, there is a special connection between the means of pain and the end of pleasure: for the masochist, the pleasure generated specifically by pain is the pleasure that is desired. While a masochist can get pleasure by other means (such as drugs or cake), it is the desire for pleasure caused by pain that defines the masochist. As such, the pain is not an optional matter—mere pleasure is not the end, but pleasure caused by pain.
This is rather different from those who endure pain as part of achieving an end, be that end pleasure or some other end. For those who endure pain to achieve an end, the pain can be seen as part of the means or, perhaps more accurately, as an effect of the means. It is valuing the end that causes the person to endure the pain to achieve the end—the pain is not sought out as being the “proper cause” of the end. In the case of the masochist, the pain is not endured to achieve an end—it is the “proper cause” of the end, which is pleasure.
In the case of running, runners typically regard pain as something to be endured as part of the process of achieving the desired ends, such as fitness or victory. However, runners generally prefer to avoid pain when they can. For example, while I will endure pain to run a good race, I prefer running well with as little pain as possible. To use an analogy, a person will put up with the unpleasant aspects of a job in order to make money—but they would certainly prefer to have as little unpleasantness as possible. After all, she is in it for the money, not the unpleasant experiences of work. Likewise, a runner is typically running for some other end (or ends) than hurting herself. It just so happens that achieving that end (or ends) requires doing things that cause pain.
In my essay on running and freedom, I described how I endured the pain in my leg while running the Tallahassee Half Marathon. If I were a masochist, experiencing pleasure by means of that pain would have been my primary end. However, my primary end was to run the half marathon well and the pain was actually an obstacle to that end. As such, I would have been glad to have had a painless start and I was pleased when the pain diminished. I enjoy the running and I do actually enjoy overcoming pain, but I do not enjoy the pain itself—hence the aspirin and Icy Hot in my medicine cabinet.
While I cannot speak for all runners, my experience has been that runners do not run for pain, they run despite the pain. Thus, we are not masochists. We might, however, show some poor judgment when it comes to pain and injury—but that is another matter.
Running with the Pack: Thoughts from the Road on Meaning and Mortality
Mark Rowlands (Author) $25.95 November 2013
Like Mark Rowlands, I am a runner, a known associate of canines, and a philosopher in Florida. This probably makes me either well qualified as a reviewer or hopelessly biased.
While the book centers on the intrinsic value of running, it also addresses the broader topics of moral value and the meaning of life. While Rowlands references current theories of evolutionary biology, he is engaging in philosophy of the oldest school—the profound and difficult struggle to grasp the Good.
Decisively avoiding the punishing style that often infects contemporary philosophy, Rowlands’ well-crafted tale invites the reader into his thoughts and reflections. While Rowlands runs with canines rather than his fellow “big arsed apes” his writing has the pleasant feel of the well-told running story. While the tale covers a span of decades, it is nicely tied together by his account of his first marathon.
Since the book is about running and philosophy, there is the question of whether or not the book is too philosophical for runners and too “runsophical” for philosophers. Fortunately, Rowlands clearly presents the philosophical aspects of the work in a way that steers nicely between the rocks of being too technical for non-philosophers and being too simplistic for philosophers. As such, non-philosophers and philosophers should find the philosophical aspects both comprehensible and interesting.
In regards to the running part, Rowlands takes a similar approach: those who know little of running are provided with the needed context while Rowlands’s skill ensures that he still captures the attention of veteran runners. This approach ensures that those poor souls who are unfamiliar with both running and philosophy will still find the book approachable and comprehensible.
While the narrative centers on running, the book is a run across the fields of value and the hills of meaning. In addition to these broad themes, Rowlands presents what seems to be the inevitable non-American’s critique of American values. However, Rowlands’s critique of American values (especially our specific brand of instrumentalism) is a friend’s critique: someone who really likes us, but is worried about some of our values and choices. Lest anyone think that Rowlands is solely critiquing America, his general concern is with the contemporary view of value as being purely instrumental. Against this view he endeavors to argue for intrinsic value. Not surprisingly, he claims that running has intrinsic value in addition to its obvious instrumental value. While this claim generally seems self-evident to runners, in the context of philosophy it must be proven and Rowlands sets out to do just that.
Interestingly, he begins with a little known paper by Moritz Schlick in which he contends that play has intrinsic value. He then moves to Bernard Suits’s account of what it is to be game and notes that running is a form of play; that is, it involves picking an inefficient means of achieving a goal for the sake of engaging in the activity. Running is not a efficient way of getting around in an age of cars, but runners often run for the sake of running-thus running can be a game.
As Rowlands tells the reader, his approach is not strictly linear and he takes interesting, but relevant, side trips into such matters as the nature of the self and of love. These side trips are rather like going off the main trail in a run—but, of course, one is really still on the run.
Near the end of this run, Rowlands goes back to the origins of philosophy in ancient Greece. He notes that the gods, such as Zeus, showed us that play is an essential part of what is best. The philosophers showed us that the most important thing is to love the good. The athletes taught us that running is play and therefore has intrinsic value.
He ends his run with a discussion of joy, which is the recognition of things with intrinsic value. As he says, dogs and children understand joy but when we become adults we lose our understanding—but this need not be a permanent loss.
While Rowlands’s case is well reasoned, he does face the serious challenge of establishing intrinsic value within the context of what I call the MEM (mechanistic, evolutionary, and materialist) world. Many ancient (and later) philosophers unashamedly helped themselves to teleological and metaphysical foundations for the Good. While this generated problems, this approach could seemingly ground intrinsic value. While I agree with Rowlands’s conclusion, I am in less agreement with his attempt to establish intrinsic value in his chosen world view. But, it is a good run and I respect that.
Like a long run, Rowlands’ book covers a great deal of ground. Also like a long run, it is well worth finishing. Plus there are dogs (the most philosophical of animals).
When I return to visit my home town in Maine, I run my favorite route. This year was no exception and the early morning found me running through the forests and fields of the University of Maine. Emerging from a section of the cool and shaded pine forest, I spotted a large buck standing, with a clear sense of the aesthetic, in an open area. He saw me almost immediately and our eyes met across the distance.
The deer and I are both the product of untold generations of natural selection (or, perhaps, the result of design) and we are both well equipped to do what it is that we do. Or, in more teleological terms, we possess attributes that enable us to fulfill our functions with a degree of excellence.
Both the deer and I are equipped with a decent array of senses, although the deer has something of an edge here. We are, interestingly enough, both well optimized for running. However, we are somewhat different sorts of runners. The deer is much faster than I, but I have an advantage in endurance. While I am not a tireless runner, I can (and have) run for hours. The deer can outrun me, but I can outlast the deer. So, a contest between us could come down to his speed against my endurance. I also have a special advantage—my species excels at handling heat. On this warm day, this gives me an edge over the deer.
While the deer is equipped with hooves and horns for offense, I would seem to be poorly equipped. As a human, I lack a proper set of killing teeth and my nails are stubs—shameful nubs when compared to the magnificent claws of a proper mammalian predator like a lion or beer.
However, I have hands and a pretty good brain. As such, I can make and use weapons. For example, the tree limbs I ran past could be easily converted into a club. I also have the ability to throw quite well, thanks to my eyes and arms—unlike any other animal I can hurl an object with force and accuracy over a fairly long distance. Even without weapons, my training allows me to use my hands, feet and grip lethally. In this regard, I am more than a match for the deer in unarmed combat. However, the deer is not helpless. Far from it—nature has blessed him with the tools he needs to survive against hunters like me and my four-legged brethren.
As I look at the deer, the remembered flavor of venison fills my mouth. Venison is my second favorite meat. My favorite is veal, which I gave up almost thirty years ago thanks to Singer’s book Animal Liberation. I also feel the runner’s desire to see if I can outrun someone else. I also have the mental traits that make me a suitable hunter: the aggression, courage and toughness needed to engage another living creature and inflict (and sustain) the damage needed to secure a meal. The deer also has his traits: caution, cunning and courage—I know that while he would endeavor to run, he would also fight for his survival.
The deer shifts slightly and seems to gaze more intently at me—as if he somehow knows that I am hearing the ancient call of the hunter. I can certainly feel the desire to pursue the deer, to face the challenge of the chase. I can see that the deer is getting ready to run. As I have been shaped by my hunter ancestors, he has been shaped by his ancestors—the hunted. We are, as I have said, both very good at what it is we do. We are, after all, what we are.
While I am well equipped for the hunt, I am also endowed with something else—the ability to engage in moral reasoning. While I am hungry (I am seven miles into a 14 mile run), I know that I have breakfast waiting for me. I have no need to kill the deer for food. I will not waste a life simply to gain a trophy, so I would certainly not rob the deer of his life merely in order to rob him of his antlers. While I would love to chase him for sport, I am sure he would not enjoy the game—he would not know it was a game and it would terrify him and waste his energy. As Kant said, cruelty for the sake of mere sport is not something that I, as a rational being, should be involved with. I will not play a game unless everyone involved knows it is just a game. At least, when I am at my moral best, that is what I will do—I do admit to the desire to yield to the call of the chase.
I turn away from the deer, running through the tall grass. The deer turns away as well, heading back into the woods. It is a beautiful day and we both have many miles to run.
The arrive of a new year typically causes me to think about past years-this usually involves remembering how good I used to be. Since some might suspect that the older I get, the better I used to be, I thought I’d post my best running times. Or at least the best times that I actually have supporting documentation for-I did not actually start recording my runs until the fall of 1987 and the tracking of Maine races back in the 1980s was limited, at best. There are probably some dusty records back at Marietta College as well-I should probably look for those one of these days.
As might be imagined, my current times are somewhat slower than these. But time can be cruel.
WTP will note that I have used an old newspaper clipping rather than a shirtless image of myself. One of my New Year’s resolutions is to post somewhat fewer such photos than in 2012. It will be tough, but Dr. Phil is coaching me and Sixpack Chopra (Deepak Chopra’s cooler and less annoying younger brother) is also on board as my spiritual guide.
|10K||33:45||Peter Ott’s 10K|
|13.1 (Half Marathon)||1:24||1/17/1999|
How many pictures of a shirtless Mike does the internet actually need?
This question has a clear normative aspect in that it addresses the matter of what the internet needs. This could be taken as a moral question or, more plausibly, an aesthetic question. Taken as an aesthetic question it raises the issue of the aesthetic needs of the internet.
Fortunately, this is one philosophical question that admits of a definitive answer. This answer is, of course, “all of them.”
This answer can be based on numerous theories, since all plausible theories will yield the same answer. For example, the shirtless imperative states that “act in a way such that if a picture of Mike shows him shirtless, then it is posted on the internet.” As another example, the shirtutilitarian theory states “actions are good as they tend to promote the posting of pictures of a shirtless Mike; wrong as they tend to retard the posting of pictures of a shirtless Mike.” Even the shirtless command theory makes the matter clear: “thou shalt post shirtless pictures of Mike on the internet.”
The Noble Philosophy Prize for this year will be going to WTP for his work on this matter.
As a runner, martial artist and philosopher I have considerable interest in the matter of the will. As might be imagined, my view of the will is shaped mostly by my training and competitions. Naturally enough, I see the will from my own perspective and in my own mind. As such, much as Hume noted in his discussion of personal identity, I am obligated to note that other people might find that their experiences vary considerably. That is, other people might see their will as very different or they might even not believe that they have a will at all.
As a gamer, I also have the odd habit of modeling reality in terms of game rules and statistics—I am approaching the will in the same manner. This is, of course, similar to modeling reality in other ways, such as using mathematical models.
In my experience, my will functions as a mental resource that allows me to remain in control of my actions. To be a bit more specific, the use of the will allows me to prevent other factors from forcing me to act or not act in certain ways. In game terms, I see the will as being like “hit points” that get used up in the battle against these other factors. As with hit points, running out of “will points” results in defeat. Since this is rather abstract, I will illustrate this with two examples.
This morning (as I write this) I did my usual Tuesday work out: two hours of martial arts followed by about two hours of running. Part of my running workout was doing hill repeats in the park—this involves running up and down the hill over and over (rather like marching up and down the square). Not surprisingly, this becomes increasingly painful and fatiguing. As such, the pain and fatigue were “trying” to stop me. I wanted to keep running up and down the hill and doing this required expending those will points. This is because without my will the pain and fatigue would stop me well before I am actually physically incapable of running anymore. Roughly put, as long as I have will points to expend I could keep running until I collapse from exhaustion. At that point no amount of will can move the muscles and my capacity to exercise my will in this matter would also be exhausted. Naturally, I know that training to the point of exhaustion would do more harm than good, so I will myself to stop running even though I desire to keep going. I also know from experience that my will can run out while racing or training—that is, I give in to fatigue or pain before my body is actually at the point of physically failing. These occurrences are failures of will and nicely illustrate that the will can run out or be overcome.
After my run, I had my breakfast and faced the temptation of two boxes of assorted chocolates. Like all humans, I really like sugar and hence there was a conflict between my hunger for chocolate and my choice to not shove lots of extra calories and junk into my pie port. My hunger, of course, “wants” to control me. But, of course, if I yield to the hunger for chocolate then I am not in control—the desire is directing me against my will. Of course, the hunger is not going to simply “give up” and it must be controlled by expending will and doing this keeps me in control of my actions by making them my choice.
Naturally, many alternatives to the will can be presented. For example, Hobbes’ account of deliberation is that competing desires (or aversions) “battle it out”, but the stronger always wins and thus there is no matter of will or choice. However, I rather like my view more and it seems to match my intuitions and experiences.
Long ago, when I was a young boy, I was afflicted with the dread three Ss. That is, I was Small, Smart and (worst of all) Sensitive. As a good father, my dad endeavored to see to it that I developed the proper virtues of a young man. Fortunately, his efforts were ultimately successful although the path was, I am sure, not quite what he expected. Mainly because the path was mostly track, road and trail rather than field, court and gridiron.
As part of this process, I was sent to basketball camp to develop my skills in this reputable game. I was a terrible player with no real skill and I had no real interest in the sport. I much preferred reading over shooting hoops. However, I went to the camp and tried to do the best I could within the limits of my abilities.
During one drill, the coach yelled out for the best player to run to the center of the court. Immediately all the other boys rushed to the center of the court. Being honest in my assessment of my abilities I did not move. While I might not have been the worst player present, I was clearly not the best. I was not even within free throw distance of the best. For some reason, the coach made all the boys do pushups. He also made me do pushups, albeit double the number done by the other boys.
I thought this was very odd since this sort of thing seemed to encourage self-deception and that seemed, even to the young me, wrong. I recall quite well getting considerable abuse for my actions, which made me think even more about the matter. I did know better than to discuss this with anyone at the time, but I have thought about it over the years.
In recent years, I have run into something similar. I am always asked before I go to race if I will win. I always give an honest answer, which is usually “no.” This always results in an expression of dismay. While I have won races, I am now 46 years old and folks with far fewer years and miles show up to take their rightful place ahead of me, earning this because they are better than I am. My pride and arrogance, of course, compel me to say that when I was the age of many of my competitors, I was faster than they are now. But, as the saying goes, that was then and this is now. Barring a TARDIS picking up my twenty-something self to go to the races of now (to save the galaxy, of course—racing is very important) I am forced to content myself with a folly of age: looking back on how good I was and comparing the younger me with my current competition.
One the one hand, I do get the point of self-deception in regards to one’s abilities. After all, it could be argued, that a person thinking incorrectly that he is the best would help him do better. That is, thinking he is the best will push him in the direction of being the best. I do, in fact, know people who are like this and they often push very hard in competition because they believe they are better than they actually are and are thus driven to contend against people who are, in fact, better than them. On the downside, when such people are defeated by those who are better, they sometimes grow angry and concoct excuses for their defeat to maintain the illusion of their superiority.
On the other hand, such self-deception could be problematic. After all, a person who wrongly thinks he is the best and operates on this assumption will not be acting rationally. There are, in fact, two well-known cognitive biases that involve a person thinking he is better than he is.
One is known as the “overconfidence effect.” This bias causes a person to believe that she has done better than she has in fact done. As a professor, I commonly see this bias when students get their grades. For example, I have lost track of the times a student has said “my paper felt like an A” when it was a D (or worse) or has said “I think I did great on the test” when it turns out that they did not do so great.
A closely related bias is the “better-than-average Illusion.” A person falls victim to this when she overestimates her abilities relative to others, usually those she is engaged in competition with. Since people often think very highly of themselves, people commonly fall into this trap.
While confidence can be a good thing (and thinking that one is going to do poorly is a way of contributing to making that a reality), this bias obviously has negative consequences. One rather serious problem is that it can lead people to actually do worse. After all, a person who overestimates her performance or abilities might not try as hard as she should—after all, she will think she is already doing much better than she is, thus overestimating her performance and coming to a false conclusion about, for example, her grade. This is most likely to occur when the person does not have immediate feedback, such as on a test or paper.
It can also have the impact of causing a person to “burn out” by trying to hard it based on a false assessment of his abilities. For example, a common sight at road races is inexperienced runners sprinting out ahead of the experienced (and better runners) only to quickly discover that they are not as a capable as they had believed. It can even happen to people who should know better. For example, some years ago I went to the USA 15K championship race as part of a team. Our supposed best runner was bragging about running with the Kenyans. Unfortunately, he got passed by some female runners (as did I—the race attracts top talent) and this apparently broke him to the point where he gave up. I knew my capabilities and was honest about them, so when the fast ladies surged past me I just stuck to my plan. I knew what I could do and what I could not do—and I knew I had a lot of race left and no reason to burn myself out due to a false belief in my abilities. Fortunately, the rest of the team delivered solid races and we took an honorable third place. My experience has been that I do better when I have an accurate assessment of my abilities relative to my competition, most especially in running. Naturally, I do my best—but to do this, I must have a reasonable gauge of what this is to avoid being overconfident and to resist being defeated by my own foolish and unfounded pride.
It might be objected that my rational assessment of my abilities robs me of the critical passion that one must have to be a true competitor. This is, however, not the case. As my friends will attest, while I am gracious in defeat I also hate to lose. In fact, honesty compels me to say that I hate losing slightly more than I love winning. And I really love to win. As such, when I get to the starting line, start presenting a philosophical paper to people looking to score philosophical pissing points, or join a competitive video game I am there to win and to make others lose. But, victory often rests on knowing what I and my competitors can and cannot do. I gain no advantage by deluding myself into thinking I am better than I am or they are worse than they are. True, I am not free of self-deception. But I do not willfully add to it.