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Why has business education failed business? Why has it fallen so much in love with finance and the ideas it espouses? It’s a problem with deep roots, which have been spreading for decades. It encompasses issues like the rise of neoliberal economic views as a challenge to the postwar threat of socialism. It’s about an academic inferiority complex that propelled business educators to try to emulate hard sciences like physics rather than take lessons from biology or the humanities. It dovetails with the growth of computing power that enabled complex financial modeling. The bottom line, though, is that far from empowering business, MBA education has fostered the sort of short-term, balance-sheet-oriented thinking that is threatening the economic competitiveness of the country as a whole. If you wonder why most businesses still think of shareholders as their main priority or treat skilled labor as a cost rather than an asset—or why 80 percent of CEOs surveyed in one study said they’d pass up making an investment that would fuel a decade’s worth of innovation if it meant they’d miss a quarter of earnings results— it’s because that’s exactly what they are being educated to do.

UBI is in fact not a single proposal. It’s a field of proposals that’s perhaps better thought of as a philosophical intervention, a new conception of macro-economic and political structure. It’s unusual to argue wholeheartedly against representative government, taxation or universal suffrage, while it is common to disagree on which party should govern, whether taxes should be raised or cut, and particular elements of voting procedure. In the same way, we shouldn’t argue all-out for or against UBI but instead inspect the make-up of each approach to it – that’s where we can find not only meaningful debate, but also possibilities for working out what we might actually want.

The most important distinguishing feature between the different iterations of UBI is where the funding comes from. Wrapped up in this are ancillary questions: what would a UBI replace, compensate for, or complement in the rest of the economy? What would the knock-on effects be for social welfare and the government’s responsibility to its citizens? Who gets the money is another question worth looking at (just how ‘universal’ is the income?), as is its amount and regularity.

The American anthropologist Edward Fischer, paraphrasing Aristotle, said that the good life is ‘a life worth living’, or a journey towards ‘a fulfilled life’. It has to do with happiness but is not limited to it; it’s often – perhaps counterintuitively – linked to commitment and sacrifice, to the work of becoming a particular person. The French philosopher Michel Foucault in 1982 described these practices as technologies of the self. According to Foucault, the self is ‘not given to us … we have to create ourselves as a work of art’. My informants on the streets of Paris were striving – in their own ways – towards being better selves. I came to understand the activities, processes and routines that they engaged in – begging, making a shelter, accessing temporary housing, etc – as practices of the self geared towards a better life, as practices of homemaking on the street, as practices of hope.

Aside from François, others I met on the streets of Paris – such as Sabal from India, and Alex from Kosovo – talked about their engagement in such practices of hope. Following them through soup kitchens, drop-in centres, government institutions and homeless shelters, I observed two main ways in which they attempted to push for a better life. Both of them were connected to the idea of home: my informants in Paris were longing to find and go back to a homeland, often one from the past, while on a daily basis they were struggling to construct a home in order to survive. That was what a better life looked like for them.

Home, according to the Australian social scientist Shelley Mallett, is always suspended between the ideal and the real. It relates to ‘the activity performed by, with or in person’s things and places. Home is lived in the tension between the given and the chosen, then and now.’ While Sabal’s India was part of the ideal, what Alex was dealing with was closer to the ‘real’ side of this distinction. His home-making efforts were a continuous process of daily activities.

Right now other people are making lots of money on our data. So much money. I think the one that stands out for me is a company called Palantir, founded by Peter Thiel in 2003. It’s actually one of Silicon Valley’s biggest success stories, and is worth more than Twitter. Most people have never heard of it because it’s all operating completely behind the scenes. This company and companies like it have databases that contain every possible thing you can ever imagine, on you, and who you are, and what you’re interested in. It’s got things like your declared sexuality as well as your true sexuality, things like whether you’ve had a miscarriage, whether you’ve had an abortion. Your feelings on guns, whether you’ve used drugs, like, all of these things are being packaged up, inferred, and sold on for huge profit.

Do we need to develop a brand-new intuition about how to interact with algorithms? It’s not on us to change that as the users. It’s on the people who are designing the algorithms to make their algorithms to fit into existing human intuition.