tag:blogger.com,1999:blog-38718381994950650882024-03-05T21:11:14.240-08:00The Wealth of People for the 21st CenturyThe digital environment enacts a global phase transition. A change in the conditions of change. This blog explores figures over the digital ground.John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.comBlogger58125tag:blogger.com,1999:blog-3871838199495065088.post-4379456350425469672021-05-01T23:37:00.007-07:002022-10-07T20:14:41.919-07:00A Eulogy to Truth – Long Live Honesty <div style="text-align: left;"> </div><div style="text-align: left;"><div style="border-bottom: solid #4472C4 1.0pt; border: none; mso-border-bottom-themecolor: accent1; mso-element: para-border-div; padding: 0in 0in 4pt;">
<p class="MsoTitle" style="border: none; margin-bottom: 15pt; mso-add-space: auto; mso-border-bottom-alt: solid #4472C4 1.0pt; mso-border-bottom-themecolor: accent1; mso-padding-alt: 0in 0in 4.0pt 0in; padding: 0in;"><span lang="EN-CA" style="color: #323e4f; font-size: 26pt; letter-spacing: 0.25pt; mso-ansi-language: EN-CA; mso-themecolor: text2; mso-themeshade: 191;">A Eulogy to Truth – Long Live
Honesty <o:p></o:p></span></p>
</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><h1 style="break-after: auto; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; page-break-after: auto;"><b><span color="windowtext" lang="EN-CA" style="font-family: "Times New Roman", serif;"><span style="font-size: large;">Motif </span><span style="font-size: 18pt;"><o:p></o:p></span></span></b></h1>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">The truth is
dead - long live honesty</span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">Entailing
honest accounts and holding accounts honest</span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span style="font-family: arial;"><br /></span></div><div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span style="font-family: arial;">Science teaches
us skepticism - </span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">Entailing
multiple lines of evidence</span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">For reliable
knowledge</span></span></div><div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;"><br /></span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span style="font-family: arial;">Complexity teaches
us relative perspectives - </span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">Entailing
multiple ways of reasoning</span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">For relevant
wisdom</span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span style="font-family: arial;"><br /></span></div><div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span style="font-family: arial;">Collective
wisdom emerges in our institutions of conversation</span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">Entailing good
faith speaker-hearers - </span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">with honest
accounting - </span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">Entangling
complex reasonings - </span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">For adaptive
evolving </span></span></div>
<div style="line-height: normal; margin-bottom: 0in; text-align: left;"><span lang="EN-CA"><span style="font-family: arial;">We know what we know – but we don’t even know what
we don’t know</span></span></div></div><div style="text-align: left;"><br /></div><h1 style="text-align: left;"><b><span color="windowtext" lang="EN-CA" style="font-family: "Times New Roman", serif;"><span style="font-size: large;">Context</span></span></b></h1><div style="text-align: left;">
<h3 style="text-align: left;"><span lang="EN-CA" style="font-weight: normal; line-height: 107%;"><span style="font-family: arial; font-size: small;"><i>20st Century – Post-Modern </i></span></span><i style="font-family: arial; font-size: medium; font-weight: normal;">–</i><i style="font-family: arial; font-size: medium; font-weight: normal;"> Disolves Keystones of Certainty</i></h3></div><div style="text-align: left;"><p class="MsoNormal"><span face="Arial, sans-serif">Future Shock is alive
and well - in fact it is safe to say that we are all refugees from our own
childhood. </span><span lang="EN-CA"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">The oldest and strongest emotion of mankind is fear. And the oldest and
strongest kind of fear is fear of the unknown.</span></i><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">The most merciful thing in the world, I think, is the inability of the
human mind to correlate all its contents.</span></i><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in; text-align: right;"><i><span face="Arial, sans-serif">H.P. Lovecraft</span></i><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></p>
<p class="MsoNormal"><span face="Arial, sans-serif">John Higgs’s
“Stranger Than We Can Imagine: An Alternative History of the 20th Century” offer
a brief and special history of the 20th Century. Higgs presents a deeper, more
mythic anticipation of the future. It is accessible and perhaps even a profound
analysis of the 20th Century.</span></p>
<p class="MsoNormal"><span face="Arial, sans-serif">To help us visualize
the impact of the 20th Century on human culture Higgs uses a key, the concept
of Omphalos. “An omphalos is the centre of the world or, more accurately, what
was culturally thought to be the centre of the world.” (p.15) Another way to
think about the Omphalos is as the ‘axis mundi’ - the world pillar that was the
link between heaven and earth. With this concept Higgs is able to provide us
with a rich account of how the 20th Century has radically ‘uncentered’ domain
after domain of human thought and experience. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Much of the discussion about the future
focuses on technology with some consideration of ethical and social
implications. There are some attempts to explore the transformation of culture,
psycho-socio experience and the concepts of identity - but most often the
visions of future technology are simply overlaid on current - cultural
constructs - with the exception of privacy. </span><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">In 1950 there were about 2.5 billion
humans alive - that this means is there is hardly anyone alive today whose
legacy of experiences refers to the world before the 20th Century’s marvel of
techno-social change. The implementation of technologies such as universal
electrification, households filled with appliances, ubiquitous
tele-communication, refrigeration, plumbing, healthcare, the automobile and
more - these we have taken in our stride. And in this way, it becomes clear why
Alan Kay’s definition of technology as ‘everything that is invented after we
are born’ is so salient.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">More fundamentally, Higgs’ approach
maps out the deeper layers - the more mythic cultural frames that have been
displaced. Humans are biologically identical to those of the 19th Century - but
a vast transformation of the psychological-cultural space in which we live has
transpired over the several generations that have lived through the 20th
Century.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">A typical person alive in 1899 and
transported to 2016 would not just suffer a shock from the technologies we take
for granted - but would suffer a deeper sort of psychological vertigo from the
loss of the ‘centers’ of the world that had held up both the pre-modern
‘God-given’ world and the modern ‘Clockwork universe’ (the simple transmutation
of ‘God’ into machine-like natural laws). The shock of traveling on the first
trains at 20 mph incited a claim that this experience would literally drive
people ‘crazy’ - and I’m sure if the concept of PTSD were alive then there
would have been many cases of such speed induced PTSD.</span></p></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Higgs argues that the ‘ground’ of the
Victorian world’s, ‘natural order’ was held by the ‘figure’ of the four solid <i>axis
mundi</i> of Monarchy, Church, Empire and Newton. The certainty of this world
was echoed by Lord Kelvin in 1900 “there is nothing new to be discovered in
physics now. All that remains is more and more precise measurement.’</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif"><br /></span></i></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">A journey through the 20th Century can seem like an epic quest. The
gallant adventurers who embark on the quest, first wrestle with three giants, known by
single names of Einstein, Freud, and Joyce. They must pass through the forest of
quantum indeterminacy and the castle of conceptual art. The avoid the gorgons
of Jean-Paul Sartre and Ayn Rand whose glance can turn them to stone,
emotionally if not physically, and they must solve the riddles of the Sphinxes
of Carl Jung and Timothy Leary. Then things get difficult. The final challenge
is to somehow make it through the swamp of postmodernism. It is not, if we are
honest, an appealing journey. p.6</span></i></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif"><br /></span></i></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">The territory of the 20th Century includes the dark patches of thick, deep
woods. The established paths tend to skirt around these areas, visiting briefly
but quickly scurrying on as if fearful of becoming entangled. These are area
such as relativity, cubism, the Somme, quantum mechanics, the id,
existentialism, Stalin, psychedelics, chaos mathematics and climate change. p.9</span></i><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Higgs adds an exclamation point by
quoting Sir Arthur Eddington - </span><i style="font-family: Arial, sans-serif;">‘the universe would prove to be not just
stranger than we imagine but stranger than we can imagine.’</i><span face="Arial, sans-serif"> This is a
fundamental realization - one that bloomed throughout the 20th Century and is
at the heart of the 21st Century.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Higgs begins by discussing the first
‘center-axis of the world’ that is dissolved as a consequence of Einstein and
relativity and firmly establishing that there can be no ‘objective frame of
reference’ for either perceiving the world or understanding it. Einstein’s
framework produced the first fundamental crack in belief that certainty was
achievable. This was the first blow against the God-Given world and its proxy
of the clockwork world. We must remember that there was no fundamental conflict
between early science and religion. The conflict was between the scholastic
approach that relied on scriptures for truth of the world - versus learning
God’s truth from his original book of nature. </span></p></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Although a century has passed since
Einstein destroyed the ‘objective frame of reference’ and proposed that space
and time were really a unity of space-time, socio-cultural frameworks still
haven’t come close to integrating that realization within daily life. It is
curiously hard to grasp how many of the pillars supporting our world have been
dissolved in the 20th century. For example, some basic science breakthroughs
that disintegrate the concept of a clockwork universe include:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"><br /></span></p><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Einstein - that there is no objective frame of
reference,<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Godel - the fundamental incompleteness of
systems of formal logic,<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Quantum Mechanics’ - uncertainty principle and
entanglement, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Turing's stopping problem, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Chaos - the fundamental unpredictability of
deterministic systems due to sensitivity to initial conditions, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Freud, Jung and many others revealing the
unconscious determinants of behavior – more recent cognitive & social
science such as George Lakoff, Kahneman and Tversky and many others,
displacing the notion of the ‘rational actor’ with the 'rationalizing reasoner'.<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0in; vertical-align: baseline;"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">The displacement of a ‘physics worldview’ by a biology-complexity science framework including the unpredictability of
emergent properties.<o:p></o:p></span></li>
</ul>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Higgs’ book gives us a look at just how
deeply, our cultural assumptions of certainty, as a foundation of TRUTH, have
been rocked.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"><br /></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">The cunning of uncertainty excels in uncovering the unintended
consequences of human purposeful action. It helps to tease out what one is
unable to see otherwise when fixing one’s gaze on specific goals, even when
acting with the best intentions. ... It excels in luring us to make promises and to believe in promises made by others.<o:p></o:p></span></i></p><p class="MsoNormal" style="line-height: normal; margin: 0in 0in 0in 0.5in; text-align: right;"><i><span face="Arial, sans-serif">Helga Nowotny - <a href="https://www.amazon.ca/Cunning-Uncertainty-Helga-Nowotny/dp/0745687628/ref=sr_1_1?dchild=1&keywords=the+cunning+of+uncertainty&qid=1619852908&sr=8-1" target="_blank">The Cunning of Uncertainty</a></span></i></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: Verdana; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><blockquote>
</blockquote><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">What Higgs lays out, is a vitally important
perspective providing an initial ground for understanding the rise of a
widespread sense of nostalgia (homesickness). A homesickness for a past that
never truly was, despite the fact that the accelerating pace of change
transforms our sense of home before our very eyes.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Nostalgia is a term coined in the 17th century to describe physical symptoms experienced by Swiss mercenaries fighting in foreign lands. The physical symptoms were described as a result of a form of ‘melancholy’. For the Swiss mercenaries the symptoms included fainting, fever, indigestion, intestinal pain and death. Given what we now know about the importance of our microbial profile - these symptoms could have arisen as a result of new food and environments. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Nostalgia can easily infuse our attempts to shape guiding principles. </span><span face="Arial, sans-serif">In essence, humans have developed
systems of ethics – in a context of general certainty, where we feel that we can name the
‘good’. Unfortunately, a naming of ‘the good’ is a far distance from knowing
that decisions and actions taken in the name of the good – will actually enable
the named ‘good’ to be done (either in the short-term or long-term).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">A</span><span face="Arial, sans-serif">n action believed ‘good’ today has no
predictive insurance that the results from decision-actions will be consistent
with the aim. Moral frameworks (moral accounting) aim to keep group chemistry
coherent to the memetic framework (the doings as we do – rather than the saying
of what we should do). Thus, moral accounting is the means of honest accountability
and is also always relative to a social evolution.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">At best – ethics serves to name shaping
aspirations – while at best - moral accounting aims to enable viably honest social
chemistry.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">One more key aspect of the context is
the human capacity – for pattern making. It is at once our greatest strength
and most vulnerable flaw – apophenia.</span><span face="Arial, sans-serif"> As Wikipedia notes:</span></p></div><div style="text-align: left;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><a href="https://en.wikipedia.org/wiki/Apophenia"><b><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><span style="font-size: medium;">Apophenia</span></span></b></a><b><span face="Arial, sans-serif"><span style="font-size: medium;"> </span><o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"></span></p><blockquote><span style="font-family: arial;"><i>the tendency to perceive meaningful connections
between unrelated things. The term (German: Apophänie) was coined by
psychiatrist Klaus Conrad in his 1958 publication on
the beginning stages of schizophrenia. He defined it as
"unmotivated seeing of connections [accompanied by] a specific feeling of
abnormal meaningfulness". He described the early stages of delusional
thought as self-referential, over-interpretations of actual sensory
perceptions, as opposed to hallucinations.</i></span></blockquote><o:p></o:p><p></p></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Beliefs are often conflated with THE TRUTH - but beliefs can be consistent with a sharing of honest accounts of facts and experiences. A belief of itself, can by definition, seem to want to proclaim itself as a TRUTH above accountability. But even the most rigorous founding of a true belief through the application of scrupulus logic - is still conditional to the axiomatic assumptions inherent to any system of logic. This sort of TRUTH is only certain, within the logics of the system. </span><span face="Arial, sans-serif">Uncertainty lurks beyond the boundaries. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">But an honest ‘belief’ is like stating an
coherent best guess, kept accountable by continued engagement with well reasoned challenges. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">As the context outlined above illuminates - uncertainty is the zeitgeist of the 21st century. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">In such conditions - h</span><span face="Arial, sans-serif">ow we language about the world can make it easier or harder for us to listen – and eventually hear other ‘good faith’ perspectives. The eulogy is intended as a proposal for approaching our conversations in ways that enable good conditions for establishing respect and good faith engagment. </span></p><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">If we can let go of the concept of THE TRUTH – </span><span face="Arial, sans-serif">It may be easier to create an conditions that can develop a richer picture and understanding of the complexity of our world and experience. </span></p></div></div><div style="text-align: left;"><h1 style="text-align: left;"><b><span lang="EN-CA" style="font-family: "Times New Roman", serif; line-height: 107%;"><span style="font-size: large;">A Eulogy to Truth</span></span></b></h1><h4 style="text-align: left;"><span style="font-weight: normal;"><i><span style="font-size: medium;">The rise of honesty and good faith conversation</span></i></span></h4>
<h4 style="line-height: normal; margin-bottom: 0in; text-align: left;"><b><span face="Arial, sans-serif"><span style="font-size: medium;">Science - Logic </span></span></b></h4>
<div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>The truth is dead - long live honesty</b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>Entailing honest accounts and holding accounts honest</b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span style="font-family: arial;"><i><span style="color: #0b5394;"><b><br /></b></span></i></span></div><div style="line-height: normal; margin-bottom: 0in;"><span style="font-family: arial;"><i><span style="color: #0b5394;"><b>Science teaches us skepticism - </b></span></i></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>Entailing multiple lines of evidence</b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>For reliable knowledge</b></i></span></span></div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><span face="Arial, sans-serif">Gregory Bateson in his wonderful book “</span><a href="https://www.amazon.ca/Mind-Nature-Gregory-Bateson/dp/1572734345"><b><span face=""Arial",sans-serif" style="mso-fareast-language: EN-CA;">Mind and
Nature: A Necessary Unity</span></b></a><span face="Arial, sans-serif">” has an initial chapter called ‘What Every Schoolboy Knows’ where he
makes the point that – science doesn’t Prove – anything. For example, the
classic point that we can never prove that all swans are white – simply because
we can’t know all the swans that have existed or will exist to be able to prove
out point. The cheat around this, is a tautology claiming that if a swan is not
white then if must not be a swan.</span></div><div style="text-align: left;"><span face="Arial, sans-serif"><br /></span></div><div style="text-align: left;"><span face="Arial, sans-serif">What science does do – is assemble,
create, develop honest evidence to support an honest theory. </span><span face="Arial, sans-serif">Actors in the
‘science game’ are kept honest – are stewarded to good faith </span><span face="Arial, sans-serif">–</span><span face="Arial, sans-serif"> by our
institutions of conversation – one of which science calls ‘peer-review’. In
fact, science knowledge by definition has to be ‘contestable’. All knowledge is partial.</span></div><div style="text-align: left;"><span face="Arial, sans-serif"><br /></span></div><div style="text-align: left;"><span face="Arial, sans-serif">Science can
never provide a knowledge-based claim of the ‘why’ of things – what science
does provide, is reliable knowledge that enables us to do things. Science gives
us ‘Know How’ rather than ‘Know Why’. The more sources of evidence that can be
shown to be consistent with a proposition the more reliable our knowledge can
be.</span></div><div style="text-align: left;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Many people confuse the
mathematical-logical concepts of ‘Proof’ – that enables a logical proposition
to be ‘proved’ to be consistent with the founding axioms, principles of any
system of logic. But the map is not the territory. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif" style="font-size: medium;"><b>Noise - Signal - Fact - Pattern </b></span></p></div><div style="text-align: left;"><span face="Arial, sans-serif">These four concepts - help describe what we understand as separate components. However - their separate meaning co-emerge in relation to what they describe. </span></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi65mdezajh07OxzEsw6cn7g0IyXTwfhtLVMpa0toRQ99TXCMxo55cXWd99ziYpDAmTS_YL5JtTBZbJvgEUqiKwdnrn2rzH6aVLh_CRt4Uh-n1Jkae4o0Zv3hBOURgtWoLD76bX_JzKVLw/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="479" data-original-width="390" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi65mdezajh07OxzEsw6cn7g0IyXTwfhtLVMpa0toRQ99TXCMxo55cXWd99ziYpDAmTS_YL5JtTBZbJvgEUqiKwdnrn2rzH6aVLh_CRt4Uh-n1Jkae4o0Zv3hBOURgtWoLD76bX_JzKVLw/w216-h266/image.png" width="216" /></a></div><span style="font-family: arial;">In this figure we are presented with - One Data Base and
Two Perceivable Patterns.</span><p class="MsoNormal"><span style="font-family: arial;">What makes a signal in a sea of noise? What makes a
Chin vs Nose – an Ear vs Eye – a Mouth vs Necklace – Which is THE TRUTH? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Signals as Facts – only emerge with a perception of
‘pattern’ – of differences that make a difference. Facts are innumerable.
Choosing those facts that matter is more difficult than we often assume. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">Observations are contested – and/or have
conflicting interpretations. Ocam’s Razor is a heuristic choice – but ultimately
can’t determine the truth of a fact without the truth its corresponding context-pattern.
It is turtle-patterns all the way down. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: arial;">But – sharing honest accounts of experience –
enables both to be seen.</span><span style="font-size: 18pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoCaption"><span style="color: #38761d; font-family: arial;"><i><b>All
Knowledge is always partial Knowledge</b></i></span></p></div><div style="text-align: left;"><b><span face="Arial, sans-serif"><br /></span></b></div><div style="text-align: left;"><b><span face="Arial, sans-serif"><span style="font-size: medium;">Wisdom - Paradox</span></span></b></div><div style="text-align: left;">
<div style="line-height: normal; margin-bottom: 0in;"><span style="font-family: arial;"><i><span style="color: #0b5394;"><b>Complexity teaches us relative perspectives - </b></span></i></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>Entailing multiple ways of reasoning</b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>For relevant wisdom</b></i></span></span></div>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">The work of many feminist and other
scholars, of cognitive scientist like Lakoff, Kahneman and many others shown us
that there is no ‘objective’ way to reason. Rather that reason depends on
entailing structures of logic arising with the metaphor, frames, and narratives
we use to describe phenomena. Lakoff and Nunez (among others) in their book ‘</span><a href="https://www.amazon.ca/Where-Mathematics-Come-Embodied-Brings/dp/0465037712"><span face=""Arial",sans-serif" style="mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Where Mathematics Come From: How The Embodied Mind
Brings Mathematics Into Being</span></a><span face="Arial, sans-serif">’ have elaborated that even mathematics is dependent on metaphor. For
example, in number theory people visualized numbers as ‘points in a line’ –
until paradoxes arose when we considered how close two points have to be until
they become one point? They the metaphors of set theory were used to define
numbers – for example the number two is the set of all things two (almost a
tautology). The paradox that Bertrand Russel pointed out is that can a set be a
member of itself?</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">The challenge that then arise with the
inevitable partial knowledge of any domain or structure of reasoning applied to
the world is similar to requiring multiple sources of evidence. To create
richer picture – more comprehensive understandings of what we would know – now
requires we become aware of how metaphors, frames and narrative can structure
how we reason. Thus, the need to engage with multiple ways of reasoning.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">An example from recent research in the
biology of the immune system question the frame of our immune system as a ‘wall
of defense’ between self and other. However, the immune system actually needs
to be infected in order to manage continued health – thus researchers found a
frame that the immune systems is actually an ‘intelligence system’ (as in
military or competitive intelligence) that enables self to understand other.
The implications of such a change in how we reason about our immune system for
understanding, for further research and even for medical treatments can be
profound. How we reason shapes the creation of facts that are considered
evidence rather than noise.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">It has been said that a measure of
intelligence is the capacity to hold two opposing views in one’s mind
concurrently. I believe that wisdom arises when one can reason about evidence
in multiple ways providing us with relevant knowledge for our choices. For
example – reasoning about the local and simultaneously reasoning about the
global – enables a more comprehensive richer and more complex understanding of
possible consequences of action and non-action.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Complexity – and associated sciences
have shown us that we can’t know all variables of account in any long term
unfolding of events. For example, sensitivity to initial conditions. Also, in
living systems the emergences of multiple ways to fulfill a purpose makes it
impossible to know what some molecule, system, condition can enable a new use,
function or purpose to be enacted. </span></p></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Consider the following.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmyR7QwLRlAjD9fCrERACt4oMynDt2N9YmXbLOJDhL3D_WdFSzZRGVF1DBqSwqk6NgJKxlluL3WchvhY29PtWTlXY9yGsmnVg25Vlp__rb4l3-R4dk0r7RuNDvoKrjf3hNySoVqNwchj0/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="237" data-original-width="256" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmyR7QwLRlAjD9fCrERACt4oMynDt2N9YmXbLOJDhL3D_WdFSzZRGVF1DBqSwqk6NgJKxlluL3WchvhY29PtWTlXY9yGsmnVg25Vlp__rb4l3-R4dk0r7RuNDvoKrjf3hNySoVqNwchj0/" width="259" /></a></div><p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Like the previous ambiguous data base –
this poses multiple patterns for creating facts. But it also offers more
insights. While we are presented with three figures that are the ‘truth’ each
figure is also a metaphor with potential entailing logics for elaborating a ‘truth-based
reality’. Does the two-dimensional square ‘prime’ our capacity to reason in a
way that is different than the two-dimensional circle? Does the three-dimensional
column present a different entailing logic that is different than either or
both the square or the circle? <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">But now consider the next image. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEnuYeNdv4nQULxZd9_Z4Ux6rtNhJPckATAViHfOQPE2ARaQs6q7PIdc9X0cSpzfeIWsF61IKQqLvOKK1f9OkGrfMfsdd4K6LxNOgtC4wJupYmTCiGdsZUMCZxY9q7jrbYcoTov9jBmLQ/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="251" data-original-width="254" height="261" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEnuYeNdv4nQULxZd9_Z4Ux6rtNhJPckATAViHfOQPE2ARaQs6q7PIdc9X0cSpzfeIWsF61IKQqLvOKK1f9OkGrfMfsdd4K6LxNOgtC4wJupYmTCiGdsZUMCZxY9q7jrbYcoTov9jBmLQ/w264-h261/image.png" width="264" /></a></div>Now the initial metaphors increase with
the possibility of 3 two-dimensional ‘logics’ to structure how we reason about
the ‘figure’ with remains revealed as a three-dimensional visual metaphor. In
addition, we have the illusion of an ‘objective’ frame that sees the three
images in the first data base and also now sees the four images of the second
data base become more conditional. In a ‘turtles all the way down’ sort of way.<span face="Arial, sans-serif"> </span><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">The result is a sort of
four-dimensional perspective emerging from a simultaneous holding of all
perspectives – the two-dimensional plus the three-dimensional, plus the subjectification
of objectification. <o:p></o:p></span></p>
<p class="MsoNormal"><b><span face="Arial, sans-serif" style="line-height: 107%;">Institutions of Conversation<o:p></o:p></span></b></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_e6FWd6IbGGCD6_grePPjePXisGGKl5MCgCnkcPQQwqMrrDjZL4kO3U6W9fr1PNO7WDbEkhdLv0lMlq2TL6Vl3P3DGk9w6EaC2IiPqI_rJ97kPA47wyWT60gCabvJiLsjleJ1h4LrEOs/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="175" data-original-width="261" height="215" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_e6FWd6IbGGCD6_grePPjePXisGGKl5MCgCnkcPQQwqMrrDjZL4kO3U6W9fr1PNO7WDbEkhdLv0lMlq2TL6Vl3P3DGk9w6EaC2IiPqI_rJ97kPA47wyWT60gCabvJiLsjleJ1h4LrEOs/" width="320" /></a></div>Conditions of engagement in honest
accounts of honest perspectives require Institutions of Conversations. <o:p></o:p><p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"> </span><span face="Arial, sans-serif">Institutions of Conversations enable
‘honest accounts’ of-with structures of reasoning, evidence and experience. An
ecology of institutions of conversation enable multiple forms of holistic
inclusion of emotions, intuitions and sensibilities.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Conversation is another way to frame
what Foucault defined <i>as ‘Veridiction -production and circulation of
[accepted conventions] that are established, rather than foundational - but
importantly govern.’<o:p></o:p></i></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Bruno Latour’s excellent “An Inquiry
into Modes of Existence: An Anthropology of the Moderns”, explores many forms
of institutions of conversation. I do injustice to his exploration in
paraphrasing a few examples of institutions of conversation that are premised
on languaging with honest accounts held to be accountable as honest.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><b><i><span face="Arial, sans-serif" lang="EN-CA">Science</span></i></b><span face="Arial, sans-serif" lang="EN-CA"> doesn’t ever
‘prove’ anything. It provides an honest account of evidence to support an
honest theory - pragmatically useful – for reliable knowledge.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif" lang="EN-CA">A <b><i>lawyer</i></b>
is not concerned with TRUTH of justice but with an honest account of the legal
means to pursue or support a legal purpose. </span><span face="Arial, sans-serif"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><b><i><span face="Arial, sans-serif" lang="EN-CA">Religious speaker
</span></i></b><span face="Arial, sans-serif" lang="EN-CA">concerned with an honest languaging – seeks to enable
an experience of faith – rather than indoctrination into dogma and dogmatic belief.
</span><span face="Arial, sans-serif"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif" lang="EN-CA">A <b><i>politician</i></b>’s
work is not about the TRUTH of a moment - but endeavors an honest languaging that
enables people to align their honest valuing of values with an honest
implementation of purpose. </span><span face="Arial, sans-serif"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif" lang="EN-CA">Civilizing
people to build & protect civilizations requires institutions of
conversation. Conversations enable & teach people how to value values and
find values worth valuing. If the most honest Good – is happy life of meaning full
engagement – then meaning arises with honest languaging that enables a good
faith flourishing of honest conversations – that in turn enable response-able,
evolving institutions. <o:p></o:p></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Paradoxes of
value exist in a superposition of possibilities. Choices collapse paradoxes
into an actual perspective revealing and creating social/moral chemistry. </span><b><i><span face="Arial, sans-serif" lang="EN-CA">A chemistry of
choices enacted though paradigms of reasoning entangled in tensions and
integrity. A chemistry </span></i></b><b><span face="Arial, sans-serif" lang="EN-CA">that develops, sustains and
evolves through institutions of conversation. </span></b><span face="Arial, sans-serif" lang="EN-CA">The key is
institutions that ensure </span><span style="color: #0f1419; font-family: Roboto, serif;">‘good-enough’ ‘good-faith actors’ engaging in honest
conversations</span>.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif"><o:p></o:p></span></p></div><div style="text-align: left;"><h4 style="line-height: normal; margin-bottom: 0in; text-align: left;"><b><span face="Arial, sans-serif"><span style="font-size: medium;">Phase Transition of Consciousness </span></span></b></h4>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: arial;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg__ZF3rX_nv51aLr7CE2BWdd1tbL3jtwg_0PW9z0RK4Z9BPpZtPlniQhDYDTmMLl3jOCuqcRIU6sWDXCw6OkZZ9f28ZQNsIyBN4pk_rIxXjXi_pGtXXTG3XvwLyXsOoCSHptSdaUHR58c/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="222" data-original-width="137" height="362" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg__ZF3rX_nv51aLr7CE2BWdd1tbL3jtwg_0PW9z0RK4Z9BPpZtPlniQhDYDTmMLl3jOCuqcRIU6sWDXCw6OkZZ9f28ZQNsIyBN4pk_rIxXjXi_pGtXXTG3XvwLyXsOoCSHptSdaUHR58c/w224-h362/image.png" width="224" /></a></div><i><span style="color: #0b5394;"><b>Collective wisdom emerges in our institutions of conversation</b></span></i><p></p><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>Entailing good faith speaker-hearers - </b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>with honest accounting - </b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>Entangling complex reasonings - </b></i></span></span></div><div style="line-height: normal; margin-bottom: 0in;"><span lang="EN-CA"><span style="color: #0b5394; font-family: arial;"><i><b>For adaptive evolving </b></i></span></span></div></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">The Holocene is the human condition –
our inheritance, our crises, our bequeathment to possible futures. The crisis
of climate change is a key complex problems that demands a ‘leveling-up’ of the
human species – a crisis of consciousness where humans have to grasp we are one
species living on one world. That human local action create global consequences
for all other life forms.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">By understanding that the TRUTH is dead
– that all we have is partial knowledge and innumerable ways of reasoning – can
enable us to move forward with strengthening our institutions of conversation.
Not just peer review of the sciences and technology – but many other similar
institutions, such as our ways of deliberating justice (conversations recorded
in case law, of trial by jury, etc.).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">If we can ‘let go’ of the need for a
certainty of having ‘The TRUH’ – and if we can recognize ‘good faith’ accounts
of other people’s experiences and evidence – then maybe we can be in a better
position to listen, hear an honest account and in turn offer our own honest
account. Together richer understanding emerges.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">It's been said - that one sign of
intelligence is the capacity to hold two contradictory thoughts simultaneously.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">I've thought that wisdom could be the
capacity to engage in multiple ways of reasoning. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">This means more than listening to
multiple voices - but the capacity to HEAR many different honest accounts of
experience. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">I think the best way to achieve such an
aspiration – of wise hearing – is to ensure we communicate genuine
consideration and respectful speech to signal good faith participation.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span face="Arial, sans-serif">Achieving the wisdom to flourish and
evolve requires accountable methods to ensure good-faith participants – using
honest experience-evidence, to present and hear all evidence that is held to be
accountable and honest. But more – we need to also accept the inevitable
uncertainty that is deeply entangled in all life and evolution. </span></p></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in;"><i><span face="Arial, sans-serif">There is no such thing as conservation of shadows. When light destroys
shadows, darkness does not gain in density elsewhere. When shadows steal over
earth and across the sky, darkness is not diluted. <o:p></o:p></span></i></p>
<p align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 0.5in; text-align: right;"><span face="Arial, sans-serif">Yoon Ha Lee -Conservation of Shadows<o:p></o:p></span></p></div><div style="text-align: left;"><br /></div>John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-13152814426443581672020-05-24T22:46:00.009-07:002021-04-11T23:34:30.866-07:00What happens when we experience the ‘Ground’ as the ‘Figure’?<p class="MsoNormal" style="line-height: normal; margin-bottom: 10.0pt;"><b><i><span style="background: white; color: #38761d; font-family: "Verdana",sans-serif; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">“to be truly radical is to make hope possible, rather than
despair convincing”</span></i></b><span style="font-family: "Times New Roman",serif; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<div class="MsoNormal"><br /></div><div class="MsoNormal"><br /></div><div class="MsoNormal">
A warning – there will be some sentences and paragraphs that
may sound like word salad. I do like to play, not with my food – but with how I
make my food. I also like to play with words as I make them into thoughts – and
they make thoughts in-into me. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Letting yourself play with the alchemy of language
for the creation of insight. This emulates how we co-create with nature
transforming matter into sustenance – the metabolism of life. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Human experience emerges through its entanglements with environment.
Entanglements become evident in their own mutual-enactments. To exist is to
simultaneously act – in-act/enact. To act is to make a change. A Change is a
difference-that-makes-a-difference – which is simultaneously ‘taking a measure’
of a (or the) situation. Taking a measure of the situation – simultaneously enacts
accounting -taking account-of the situation. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The question is which differences are ones that make a
difference – because to make a difference-that-makes-a-difference – is an accounting
of something of ‘value’ – of something worthy of ‘standing out’ – a way of
valuing values.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Values enact themselves in entangled ecologies (each
simultaneously co-enacting/creating - acting-and-resisting-in-resonance) as
complex adaptive mutualisms/condensates/manifolds. Relationing flows as
differences-that-make-a-difference in part-whole-whole-part perspectives of
change.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I take these paragraphs as initial axiom(s) – and apply them
as abstraction to understand the current situation of the emerging digital
environment. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The developing mycelium of technology (including the
technologies of culture and language) creates/cre-acts – enacts re-acts the
emergence -the phase-transition, - of a change in complexities of our societies. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Accelerating changes in technology and increasing population size, density,
connectedness and (information) flow are increasing the complexity of our lives
in our societies. We are all refugees from our own childhood homes. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is so widely accepted that saying so, is - like ‘mom
and apple pie’ is an insight on our values. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan noted that language doesn’t live in us – rather we
live in language as an environment – like a warm bath we soak in (paraphrasing).
Thus, culture and language are the first technologies that we shaped that
shaped us. Like ground shapes figure and figure shapes ground. Context rules –
and rules shape the game. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The ground enacts boundary conditions of the attractor-figure
figuring-attraction. <o:p></o:p></div>
<div class="MsoNormal">
Why does change seem so hard? Why are we so captured in the
habits and narratives of the continuity of our-self?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The boundary conditions that we’ve internalized/integrated
as our homeostasis of viability - serve to con-serve - constraints-that-enable-work
- existence-survival.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Our complex society has become the ground of our sense of
identity, agency, and freedom. We can order anything from anywhere and through
a global infrastructure of communication, coordination, logistic and
transportation we get it. We are entangled in this technological mycelium in a
way that is as taken for granted as ….. well ‘mom and apple pie’. </div><div class="MsoNormal"><br /></div><div class="MsoNormal">This hidden
ground allows us the experience a pervasive sense of independence of will –
‘You can do anything if you really want it!!!’. Competition has been the
narrative framing our independence.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Covid-19 has sparked a sort of reversal of this ground –
with the universal call for physical distancing we’ve had to become aware of
our ground as a new figure. The invisible people that serve us are now
‘essential heroes’ displacing, re-placing, reframing them as sacrifice workers
– no longer menial labor but citizens on the front lines of national security
and our happy lives.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What does it mean when the invisible ground of entanglement
with others, ecology, culture, technology that enables a FIGURE of the
atomistic, isolated, individual – self-created person is reversed. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal"><p class="MsoNormal">Now the FIGURE of our entanglement is our interdependence
with each other, our environment, our culture, our digital and other
technologies, our social civility (accepting the rules and conditions physical
distancing) – The Ground is now a type of uncertainty – a questioning or challenging of autonomy,
independence, self-created agency &
the revelation of a necessity of true social justice of care & compassion. <o:p></o:p></p><p class="MsoNormal">Covid-19 has revealed what every fan of zombie movies has
learned. That when one person is infected – we are all at risk. That not only
is survival a group effort – but the reason we want to survive is for social
existence.</p><p class="MsoNormal">All this is fine – but there is question – one that is
nurtured by a long past, and most especially the pseudo-science of neo-liberal
economics with its ‘math-magical equations’ that challenges every initiative of
evolving and improving our social supports – our social safety net of our
interdependence – that question is – How are we going to pay for it???<o:p></o:p></p>
<p class="MsoNormal">That question distracts us from the underlying moral
framework – the framework of how we value our values that has become the ground
of this neo-liberal economic reasoning. <o:p></o:p></p>
<p class="MsoNormal">For too long the hangover of ‘the gold standard’ has shaped
our reasoning about the question of where does money come from – it has to come
from somewhere?<o:p></o:p></p>
<p class="MsoNormal">For over 50 years – the only ground of our currency has been
only well understood by the high priests of the economic paradigm of finance. But
even Milton Friedman – said in public to Paul Rian – the government can never
run out of money – Why because the government can issue currency into the
economy by going to the right computer and keying in the requisite amount of
numbers into the desired account. <o:p></o:p></p>
<p class="MsoNormal">That’s it. There is no pot-of-gold that government must
hoard for a rainy day. <o:p></o:p></p>
<p class="MsoNormal">Anyone interested in an accurate description of where
money/currency comes from – please Google Modern Monetary Theory. <o:p></o:p></p>
<p class="MsoNormal">It’s not magical thinking – it doesn’t solve all our
problems – it still requires rigor in accounting for what we value, and how we
value our values.<o:p></o:p></p>
<p class="MsoNormal">By understanding where money comes from – we reveal the
false ground of a narrative that a government’s taxes are the source of its
capacity to spend and invest. But taxes are not ‘how we pay for ‘that’. Taxes serve
other policy purposes – primarily to create a ‘good enough’ level playing field
– to distribute power and opportunity.
Just as a feudal hierarchy (still alive in most work contexts) is
incompatible with a society seeking to embody democracy – so monopolies,
platforms and levels of toxic inequality and injustice are incompatible with
market economies. <o:p></o:p></p>
<p class="MsoNormal">Capitalism is NOT the market system that Adam Smith
articulated in the wealth of nations. <o:p></o:p></p>
<p class="MsoNormal"><o:p></o:p></p><p class="MsoNormal">One of the real barriers to understanding the power of a government
to issue currency is another aspect of the invisible ground of neo-liberal
magical thinking. And that is a moral framework – one that George Lakoff among
others have well articulated. <o:p></o:p></p></div>
<div class="MsoNormal">
McLuhan might have considered that Covid-19 has acted as an
artist by enacting an anti-environment to our previous environment of our sense
of self-determination to enable a focus on the figure of the social conditions
of our selfhood.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal"><p class="MsoNormal">Success in the neo-liberal free market – and strict father
patriarchy narrative - is a judgement that success arises because of one’s
discipline – one’s success is a measure of one’s self-discipline – lack of
success is a sure indication of a lack in the quality of self-discipline. This
moral framework entails that helping those who aren’t judged successful by
‘market results’ is actually an immoral act – by preventing the development of
necessary self-discipline.<o:p></o:p></p>
<p class="MsoNormal">This is the same moral framework that determines that
profits are a measure of the value an individual has ‘earned’ by enacting their
discipline. In this way Billionaires are rich because their wealth is a measure
their discipline and ‘individually’ earned value – The same holds for the
compensation packages of cadres of managers, CEOs etc. <o:p></o:p></p>
<p class="MsoNormal">But covid-19 reveals the ground of our wealth is actually
earned by the value created by our ‘essential heroes’ and the public capacity
for building infrastructure and widely shared knowledge. <o:p></o:p></p>
<p class="MsoNormal">The moral framework of neo-liberal economics, deems social
safety nets as a coddling of the poor that prevents them from developing the
necessary individual discipline for market success of the isolated, atomistic,
selfish individual. <o:p></o:p></p>
<p class="MsoNormal">McLuhan might have considered that Covid-19 has performed as
an artist by enacting an anti-environment to the previous ‘ground-environment’
of our sense of individual self-determination. This new ‘anti-environment’ enables a better focus
on the more accurate figure of the social conditions and foundations of any
sense of selfhood.<o:p></o:p></p>
<p class="MsoNormal">Our entanglement in the emerging digital environment is
conditioning us for an unknowable future. How can we breath the awareness
necessary to enact this conditioning as a path to flourishing choices of both
liberty and care/love for others – in short can we enact a new moral framework
of how we value our values – Can we enact with response-ability to create and
sustain institutions of full-spectrum justice – social, economic, political and
more?<o:p></o:p></p>
<p class="MsoNormal">The artist that is covid-19 is challenging us all with the
Zen Koan of enacting physical distancing while reframing our social fabric – in
a declaration of our interdependence. <o:p></o:p></p></div>
<div class="MsoNormal">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-10915384258644891112019-09-30T23:36:00.001-07:002019-09-30T23:36:17.799-07:00A New narrative for a Flourishing-Creative World and a Generative Future - Part 4 - Metaphors for generative growth<h2>
<span id="docs-internal-guid-f5d452c3-7fff-4cd0-0d46-e9fc1710239e"><span style="font-family: "arial"; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">Metaphors for generative growth</span></span></span></h2>
<span style="font-family: "arial"; font-size: 12pt; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There is another condition arising in the 21st Century adding dimensions accelerating the enactment of the digital environment. The emergence of a digital sensorium (constituted by the nervous system of the Internet-as-Platform, Social Media, the Internet-of-Things, ubiquitous sensors, AI and so much more). This retrieves (as McLuhanesque has noted for the electronic age) a sense of village including: the rumor mill and gossip of tribal cultures but on an unprecedented scale. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">Whereas the 20th Century retrieved the glory of centralized Empire monopoly as cultural resonator via the broadcast media of ‘manufactured consent’ - the 21st Century democratized the individual voice. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">While voice is democratizing - some, maybe many, think otherwise. There is lots of evidence that platforms are the new colonizing force of rent-seeking monopoly. This is a paradox - the barriers to entry to communicating have reduced to what Clay Shirky noted for publishing - simply pushing a button, clicking a mouse. But the publishing platforms have become the new East India Tea Company. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6b3b55e2-7fff-551c-593f-6c0d57dee5b2"></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The ease and democratization of publishing mean many more voices are able to join an exponentially expanding wellspring of knowledge and opinion. Many believe that we have lost our capacity for common consensus - as voices are experienced not simply as a cacophony chaos but that we have also entered a ‘<a href="https://granta.com/why-were-post-fact/" target="_blank">post-fact era</a>’.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-2fae02b2-7fff-684a-6e3f-5bf6b81afaa0"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-2fae02b2-7fff-684a-6e3f-5bf6b81afaa0"><span style="font-family: "arial"; vertical-align: baseline; white-space: pre-wrap;">David Weinberger has so wonderfully explored the phenomena of the acceleration of knowledge “<a href="https://www.amazon.ca/Too-Big-Know-Rethinking-Everywhere/dp/0465085962/ref=sr_1_1?ie=UTF8&qid=1545556553&sr=8-1&keywords=too+big+to+know" target="_blank">Too Big to Know: Rethinking Knowledge Now That the Facts Aren't the Facts, Experts Are Everywhere, and the Smartest Person in the Room Is the Room</a>”</span><span style="font-family: "arial"; vertical-align: baseline; white-space: pre-wrap;"> The sense of fragmentation is a natural ‘hangover’ from becoming habituated to authoritative knowledge that broadcast media, hierarchical organizational architectures and the related engendering of dependence on Leadership have architected.</span></span></div>
<span id="docs-internal-guid-2fae02b2-7fff-684a-6e3f-5bf6b81afaa0">
</span>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-2fae02b2-7fff-684a-6e3f-5bf6b81afaa0"><span style="font-family: "arial"; vertical-align: baseline; white-space: pre-wrap;">It’s not just the fragmentation, the globalizing digital environment has also produced a sort of disorientation associated with the unprecedented connectivity. The fear of an increasing ‘responsibility’ presented to enact our freedom, is matched by the corresponding ‘response-ability’ required by accelerating change. This disorientation can leave ‘people yearning for a more secure past - a pervasive nostalgia. ‘The twenty-first century is not characterized by the search for new-ness’ wrote the late Russian-American philologist Svetlana Boym, ‘but by the proliferation of nostalgias . . . nostalgic nationalists and nostalgic cosmopolitans, nostalgic environmentalists and nostalgic metrophiliacs (city lovers) exchange pixel fire in the blogosphere’. </span></span></div>
<span id="docs-internal-guid-2fae02b2-7fff-684a-6e3f-5bf6b81afaa0">
</span>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The consequence is “‘<a href="https://granta.com/why-were-post-fact/" target="_blank">Restorative nostalgia</a>’, which strives to rebuild the lost homeland with ‘paranoiac determination’, thinks of itself as ‘truth and tradition’, obsesses over grand symbols and ‘relinquish[es] critical thinking for emotional bonding . . . In extreme cases it can create a phantom homeland, for the sake of which one is ready to die or kill. Unreflective nostalgia can breed monsters’. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-5d496ac4-7fff-f68f-59c7-c2d29c926bac"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">It is conceivable that the real challenge facing us in the form of Climate Change is not a technological problem, nor a political problem. It is a crisis of consciousness. The challenge of Climate Change is easily grasped as a metaphor of an accelerating tsunami of change. But this change cannot be solved by enacting a ‘restorative nostalgia’ but rather we need to embrace a creatively generative orientation - an attitude to enact a flourishing society in a blooming healthy-vital evolving world. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-95fd6fe0-7fff-24d3-8086-791363256e1c"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">We face tectonic shifts in our cultures and our social-economic structures and processes. The digital environment is enacting an equivalent form of Social climate change. A looming transformation of social climate, far more profound that the changes enacted by the industrial society. The evolution of embodied knowledge that is the digital environment is enabling unprecedented information and creative knowledge flow. Part of the crisis arises from what Clay Shirky brilliantly phrased as Institutions and organisation seek to preserve the problem to which they were the solution.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-8428a0d3-7fff-24b2-1478-675f768f7d44"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Marshall McLuhan noted that the earth and life on it has become the responsibility of response-ability of the human project - which he considered was now an art project. This also emphasizes an emerging crisis of consciousness where humans must grasp themselves as a single species evolving in a single evolving environment. A huge challenge since both species and climate are ‘<a href="https://www.amazon.ca/Hyperobjects-Philosophy-Ecology-after-World/dp/0816689237/ref=sr_1_1?s=books&ie=UTF8&qid=1545558832&sr=1-1&keywords=hyperobjects" target="_blank">hyper objects</a>’ so massive and so distributed that no single individual can grasp them.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This is how McLuhan preciently understood this situation:</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<blockquote class="tr_bq" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">For the first time the natural world was completely enclosed in a man-made container. At the moment that the earth went inside this new artifact, Nature ended and Ecology was born. "Ecological" thinking became inevitable as soon as the planet moved up into the status of a work of art.</span></blockquote>
</div>
<div style="text-align: right;">
<span style="background-color: white; color: #404040; font-family: "arial"; font-size: 16px; white-space: pre-wrap;">Marshall McLuhan Unbound, p.4. 2005</span></div>
<span id="docs-internal-guid-a39f0c90-7fff-ee72-8c88-0698d412861d"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">McLuhan saw ecologies as a total field of simultaneous processes that included the communication systems enabling awareness of the system itself. In biology this is called homeostasis - the maintaining of viability among innumerable constituents of any living system-environment complex. The implication for concepts of causality is that ‘<a href="http://www.alternativesjournal.ca/community/reviews/metaphors-environmental-sustainability" target="_blank">everything causes everything</a>’.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-9ee76517-7fff-babd-53dc-7a52eb70d6fd"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The simultaneity of co-creating processes can have other implications for understanding the human construct of culture versus nature. All living systems contribute in some way to niche creation, maintenance and building. All living systems are in some way depend on some form of ‘built environment’. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">How we understand our co-creation of our niches (ecologies and environments) can be structured by the <a href="http://www.alternativesjournal.ca/community/reviews/metaphors-environmental-sustainability" target="_blank">metaphors we use</a>. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-800e4ae6-7fff-9188-2d71-7b952c6454ce"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The metaphors we use for the Earth, he proposes, influence the way we frame problems and, therefore, affect our actions. Whether Gaia can regulate itself, Mother Earth will take care of us, or Spaceship Earth needs a mechanic, depends on which metaphor is part of your worldview. Larson’s wish is that metaphors can help us recognize our place within nature and our interconnectedness with other species.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-5bd1c6e6-7fff-f1e5-bcce-ccc2668dd8d4"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-392cde0d-7fff-11c4-b33d-ad8dd214d1d4"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Another example is the complexity involved with the metaphor of continuous growth - often considered a key problematic concept of contemporary economics. Growth is linked to success and lack of growth implies stagnation and the oxymoron of growing smaller suggest a loss. The question of limits to growth can be challenged by asking when can living systems stop growing - if ever? In the case of a finite area then what is the limit to niche density?</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-a730abc9-7fff-752f-95bc-68e2393d4d10"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There are other examples of how metaphors can combine to create integrated cultural realities. For example, references to ‘Mother Earth’ ‘Mother Nature’ ‘Gaia’ become easily entangled with metaphors of ‘motherland’ ‘fatherland’ and associated with metaphors of the national family. This in turn becomes easily associated with ‘Strict Father’ and leadership hierarchies that aim to shape the governance of nations and organizations. Governance structures become emulations of natural order - parent-child emulates leader-citizen and so on. The evocation of citizen-as-child shapes a more dependent citizen seeking to be protected and saved by parent-leaders. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6ff09729-7fff-1b6c-e4ba-c257e9852d45"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Let’s think of the metaphor of generativity. Generativity - is an adult responsibility and response-ability. The evocation of creativity also brings to mind the capacity for ‘response-ability’. The challenge we face as a global species is one of our transformation from childhood to adult. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-d8f1c80a-7fff-5a76-ef83-ceeab23a7d56"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But adulthood also encounters mortality and another dimension of sustainability involves a sort of eternity that denies death in the face of the fear of death.The unwillingness to meet one’s own death - the paradoxical shadow behind both the meme of sustainability and that aspect of the “technological singularity” that yearns to extend life indefinitely - to achieve a sustainable life. As Ray Kurzweil has noted the longer we live the longer we can live. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">The idea of sustainability also promises a sense of certainty in a nostalgic retreat to time as a cycle rather than a forward evolving pattern of change. This nostalgia makes sense has a hangover of the 20th Century. John Higgs has written a fascinating account of the 20th Century in his book “<a href="https://www.amazon.ca/Stranger-Than-Can-Imagine-Twentieth/dp/0771038496/ref=sr_1_1?keywords=john+higgs&qid=1568689003&sr=8-1" target="_blank">Stranger Than We Can Imagine</a>”. He provides a compelling argument that the developments in science and culture shattered the pillars of many sources of human certainty. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-7726a573-7fff-3a7e-ce6f-929ec67dde94"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The de-centering of the traditional paradigms of ‘certainty’ included the possibility of ‘a universal objective frame of reference’ (Einstein's relativity); a unified consciousness (Freud, Jung, et al illumination of the unconscious); the inability to predict even fully deterministic systems (Chaos theory and sensitivity to initial conditions); the unpredictability of complex systems and emergent qualities; the human leap into space; the sexual revolution; all manner of postmodernism and more. Higgs’ account is well worth the read. He sets up our current situation of Global Warming as a crisis of consciousness. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Edgar Morin was very eloquent in summarizing the cultural and other challenges we faced with the end of the 20th and the approaching new millennium. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Modernity had been and still remains a civilizational complex animated by an optimistic dynamism. However, the problematization of the triad [science-technology-industry] that animates this dynamism rendered modernity itself problematic. Modernity harbored the ideas of individual emancipation, the generalized secularization of values, and the distinction between the true, the beautiful, and the good. However, individualism henceforth no longer only meant autonomy and emancipation but also atomization and anonymization. Secularization meant not only liberation from religious dogmas but also loss of foundations, anxiety, doubt, and nostalgia for the great certitudes. The distinctiveness of values led not only to moral autonomy, aesthetic exaltation, and the free search for truth but also to demoralization, frivolous estheticism, and nihilism. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There has been a general consciousness that we are not in the next to last stage of history,awaiting the day of fulfillment. There has been a general sense that we are not heading toward a radiant, nor even a happy, tomorrows. However, what has been and is still lacking is the consciousness that we are now in the Planetary Iron Age - the prehistory of the human spirit.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-b0fc619d-7fff-1462-fbb5-7582fc9b0f54"></span></span></div>
<div dir="ltr" style="line-height: 1.8600000000000003; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: #646464; font-family: "arial"; font-size: 10.5pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Edgar Morin - Homeland Earth, p. 58</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Morin goes on to note that all evolution requires leaving a past behind, that there can be no creation without simultaneous destruction. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">One must understand that, as everything that lives if bound to die, each culture is worthy of living but must know how to die. We must also maintain the necessity for a planetary culture. It is true that the multiplicity of cultures, with their marvellous adaptation to local conditions and problems, stand as obstacles to the attainment of the planetary culture. Yet can we not extract from each on and generalize the richness of what each has to offer? How then can we integrate the values and treasures of cultures in the process of disintegration? Is it not too late? We therefore have to come to terms with two contradictory injunctions: to save the extraordinary cultural diversity created by the human diaspora and at the same time, to nourish a planetary culture common to us all. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-28ebbc91-7fff-e3aa-ea16-1b639c3be85a"></span></span></div>
<div dir="ltr" style="line-height: 1.8600000000000003; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: #646464; font-family: "arial"; font-size: 10.5pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Edgar Morin - Homeland Earth, p. 62</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1788c442-7fff-63a9-5675-bc82926633e5"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The complexity of co-creating living systems means that there is no single priority - no ‘first problem’ to which all other problems must be subordinated. Rather there are many vital interdependencies, antagonisms, crises, uncontrolled processes, in addition to the general crisis climate change. The future has always been uncertain - but the 21st Century challenges us to face and dispel the illusions of certainty. The positive shadow of uncertainty is the corresponding openness of the future to unknowable possibilities. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However, to grasp the possibilities of an open future - a creative flourishing generative future we must embrace a paradox: Cultures must be both protected and opened to change. This is ancient wisdom - all culture have encountered others and assimilated new customs, practices, language, knowledge. Any approach to a flourishing future that is not shaped by paradigms of complexity is bound to suffers an inability to be proceed with realism. And ‘real realism’ does not provide us with a security blanket of certainty. This same paradox is applicable to all ecologies and to climate itself. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-71b8d9c8-7fff-683e-d95d-d2f37d0b0988"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What is required for guidance is less related to the precautionary principle but rather what Kevin Kelly called a vigilance principle. Such an approach enables us to enact what Morin calls an ‘ecology of action’. Which means that we must make ‘bets’ aware of risks and with a deep strategy focused on ‘response-ability’ - in order to modify or cancel any action. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As Aurelio Peccei and Daisaku Ikado have put it: “The reductionist approach, which consists in relying on a single series of factors to regulate the totality of problems associated with the multiform crisis we are currently in the middle of, is less a solution than the problem itself.”</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-4961d7ed-7fff-7cfa-639b-cf19b6bf27f0"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt; text-align: right;">
<span style="background-color: white; color: #404040; font-family: Arial; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Edgar Morin - Homeland Earth. 1999, 128.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A simple metaphorical question can give us a sense of how to compare the power and promise of framing efforts to create a sustainable future versus a framing our efforts to create a future that is creatively generative? </span></div>
<blockquote class="tr_bq" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Would your spouse be enthralled and enamored if you described your relationship as ‘sustainable’ - ‘We have a sustainable marriage.’ Or would your partner be enamored and inspired with a description of your approach to relating to each other as - ‘Our relationship is a creative and generative work of art’. </span></blockquote>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">In a world that continually evolves survival can only be ensured by creative and generative adaptation.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-5e992c89-7fff-d1bf-430f-b09a172a4998"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Thus we are faced with profound responsibility to enact our response-ability. We are living through an age of deep transformation and our choices are about how we can move forward. I will finish this last of my four part exploration with a suggestion by David Grinnspoon in his Aeon article - </span><span style="font-family: Arial; white-space: pre-wrap;"><b><i><a href="https://aeon.co/essays/enter-the-sapiezoic-a-new-aeon-of-self-aware-global-change" target="_blank">Welcome to Terra Sapiens</a></i></b></span><span style="font-family: Arial; white-space: pre-wrap;">:</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I propose that we call this time we’ve been living through so far, </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">the age during which we’ve been accidentally tinkering with planetary evolution, the ‘proto-Anthropocene’.</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> We can regard this phase as a first step in realising our lasting role on Earth. It might be a necessary prelude to the mature Anthropocene, when we fully incorporate our uniquely human powers of imagination, abstraction and foresight into our role as an integral part of the planetary system. The ‘mature’ part of the name differentiates conscious, purposeful global change from the inadvertent, random changes that have largely brought us to this point.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Viewed this way, the Anthropocene is something to welcome, to strive for.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Even changing global climate and initiating mass extinction is not a human first. Photosynthetic bacteria did that some 2.5 billion years ago.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Until now, the people causing the disturbances had no way of recognising or even conceiving of a global change. Yes, humans have been altering our planet for millennia, but there is something going on now that was not happening when we started doing all that world-changing.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-3baeaa48-7fff-f014-0209-f475c86ae9f5"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">To me, what makes the Anthropocene unprecedented and fully worthy of the name is our growing knowledge of what we are doing to this world. </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Self-conscious global change is a completely new phenomenon</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. It puts us humans into a category all our own and is, I believe, the best criterion for the real start of the era.</span></div>
</div>
</div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-88493059165533503232019-07-07T23:29:00.000-07:002019-07-07T23:29:15.673-07:00A New narrative for a Flourishing-Creative World and a Generative Future - Part 3 - The New New Prometheus<br />
<span id="docs-internal-guid-93e9d4ef-7fff-9c00-924f-46816b70656f"></span><br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 18pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">The New New Prometheus. </span></div>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The psychological concept of generativity was developed and made popular by Erik Erikson. His intention was to highlight the challenges involved in achieving both full maturity and full humanness. The challenges that were especially important, included a need to nurture and guide their own capacity enable their own children and all younger people to in turn care for and nurture others (the sense of it takes a village to raise children). </span></div>
<span id="docs-internal-guid-eceb126c-7fff-ecad-64f7-4732d05cb18b"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In essence, generativity encompasses the need to care for others who are dependent as well as to ensure that the larger social systems can also enable and care for its members. Creative generativity provides a more powerful metaphor with which to engage and make sense of an unfolding, unpredictable, uncertain future - a challenge to be ever-creative while simultaneously ever caring - to create new life forms and nurture them with care.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1490c077-7fff-eaa0-7d86-7262e0490b31"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The challenges of generativity may sound straightforward - of course we must all care for our children and be generativity towards our world. The challenge is not simply in caring - but in caring for all of our creations. But enacting generativity to the new, the novel, the foreign can surface deep fears about change and our own uncertainty of the future. Exploring a few myths and narratives can be helpful in illuminating the fears that can foreclose our generative capacity.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-22f9bd5b-7fff-c246-cea9-932e998ed37a"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The story of Frankenstein, by Mary Shelley, has become a key myth, meme, narrative of post-modern times. However, few people have actually read Mary Shelley’s story - most encounter the story created by the dreams of Hollywood. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-610e7dec-7fff-d4c0-53ca-d313ce7a50fe"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In the Hollywood version - Dr Frankenstein creates a ‘monster’ that he ends up fearing. Dr. Frankenstein’s creation seems to have not met his aesthetic framework (he recoils in a sort of ‘insight of revulsion’), and that he is simply unable to control his creation.</span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-551bb63f-7fff-af8c-d0d8-c5e54d0b7a00"></span></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This myth is applied by many to humanities advances - advances that seem to indicate that we are on the edge of creating an uncontrollable monster. This is the frame of the story of Frankenstein. Evoking in most minds today, a reasoning applied to Artificial Intelligence or Genetically Modified Organism. A fear that we are creating something beyond control and perhaps because Dr. Frankenstein grasps that his creation can exceed the capacity of its creator. </span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-cf0b566c-7fff-e82d-f188-bfbc4d4a2f72"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In Mary Shelley’s original version Dr. Frankenstein - Victor, creates a new life form - surpassing in many ways his creator. It is when Dr. Frankenstein - revolts in horror (not disgust - but perhaps self-disgust) over what he created and abandons it completely. The creation-creature is now with no generative source of learning, and reasonably reacts with fear and rage for the abandonment and rejection he has been subjected to. </span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-7a6ca186-7fff-ac08-e4d4-367e41279d64"><span style="font-family: "arial"; font-style: italic; vertical-align: baseline; white-space: pre-wrap;">To this point the story sounds very much like the one we all think we know. But from here on the novel takes some surprising turns. One evening Victor Frankenstein does bring his artificial man to life. He sees it open its eyes and begin to breathe. But instead of celebrating his victory over the power of nature, he is seized by a rash of misgivings. ‘Now that I had finished, the beauty of the dream vanished, and breathless horror and disgust filled my heart. </span><span style="font-family: "arial"; font-style: italic; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Unable to endure the aspect of the being I had created I rushed out of the room and continued a long time traversing my bedchamber, unable to compose my mind to sleep</span><span style="font-family: "arial"; font-style: italic; vertical-align: baseline; white-space: pre-wrap;">. And what about the newborn ‘human’ back in the laboratory? He is left to his own devices trying to figure out what in the world has happened to him. Quietly he walks to Victor’s bedroom, draws back the bed curtain, smiles, and tries to speak. But Victor, in the throes of a crisis of nerve, is still not ready to accept the life that he brought into existence and simply panics. He might have spoken, but I did not hear; one hand was stretched out, seemingly to detain me, but I escaped and rushed downstairs. I took refuge in the courtyard belonging to the house which I inhabited, where I remained during the rest of the night, walking up and down in the greatest agitation, listening attentively, catching and fearing each sound as if it were to announce the approach of the daemonical corpse to which I had so miserably given life</span></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: "arial"; font-size: 10pt; white-space: pre-wrap;">Winner, Langdon. 1977. Autonomous Technology: </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Technics-out-of-Control as a Theme in Political Thought. p.306</span></div>
<div style="text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span id="docs-internal-guid-40a9822f-7fff-f51f-0086-d4521f6f4ce3"></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span id="docs-internal-guid-e39d4c87-7fff-0250-4ee3-95f478c09342"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Langdon goes on to further explain.</span></div>
</div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The next morning Victor leaves the house altogether and goes to a nearby town to tell his troubles to an old friend. This is very clearly a flight from responsibility, for the creature is still alive, still benign, left with nowhere to go, and more important, stranded with no introduction to the world in which he must live. Victor’s protestations of misery, remorse, and horror at the results of his work sound particularly feeble. It is clear, for example, that the monstrosity of his creation is in the first instance less a matter of it physical appearance than of Frankenstein’s terror at his own success. He is haunted henceforth not by the creature itself but by the vision of it in his imagination. He does not return to his laboratory and makes no arrangements of any kind to look after his work of artifice. The next encounter between the father and his technological son comes more than two years later. </span><br />
<span style="font-family: arial; font-style: italic; white-space: pre-wrap;"><br /></span>
<span style="font-family: arial; font-style: italic; white-space: pre-wrap;">An important feature of Frankenstein, the feature of the book that makes it useful for our purposes, is that the artificial being is able to explain his own position. Fully a third of the text is either ‘written’ by his hand or spoken by him in dialogue with his maker. After his abandonment in the laboratory, the creature leaves the place and enters the world to make his way. </span><br />
<span style="font-family: arial; font-style: italic; white-space: pre-wrap;"><br /></span>
<span style="font-family: arial; font-style: italic; white-space: pre-wrap;">The argument presented emphasizes the perils of an unfinished, imperfect creation, cites the continuing obligations of the creator, and describes the consequences of further insensitivity and neglect.</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span id="docs-internal-guid-26fd8e7e-7fff-4066-e441-1f18861b4c82"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Winner, Langdon. 1977. Autonomous Technology: </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Technics-out-of-Control as a Theme in Political Thought. p.309</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-f24cc931-7fff-4ddf-9e32-4a1992265ba8"></span></span><br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span id="docs-internal-guid-a0c68670-7fff-876e-c43d-e2535d1df6da"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The creation’s response is chilling and anyone who remembers the original movie “The Blade Runner’ will recognize this scene (Roy Blatty meeting his ‘maker’).</span></div>
</div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">‘I am thy creature, and I will be even mild and docile to my natural lord and king if thou wilt also perform thy part, that which thou owest me.’</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">‘You propose to kill me. How dare you sport thus with life? Do your duty towards me, and I will do mine towards you and the rest of mankind. If you will comply with my conditions I will leave them and you at peace; but if you refuse, I will glut the maw of death, until it be satiated with the blood of your remaining friends.’ </span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b id="docs-internal-guid-26e7ce5b-7fff-02fc-7afd-c89acd5df38a" style="font-weight: normal;"><br /></b></span>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The monster explains that his first preference is to be made part of the human community. Frankenstein was wrong to release him into the world with no provision for his role or influence in the presence of normal men. Already his attempts to find a home have had disastrous results. He introduced himself to the Swiss family, only to find them terrified at his grotesque appearance. On another occasion he unintentionally caused the death of a young boy. He now asks Frankenstein to recognize that the invention of something powerful and novel is not enough. Thought and care must be given to its place in the sphere of human relationships. But Frankenstein is still too thick and self-interested to comprehend the message. ‘Abhorred monster! Fiend that thou art! … Begone! I will not hear you. There can be no community between you and me; we are enemies. Begone, or let us try our strength in a fight, in which one must fall.’ </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-fab31ced-7fff-0209-d003-849ce55c1a42"><span style="font-family: "arial"; font-style: italic; vertical-align: baseline; white-space: pre-wrap;">Despite this stream of invective, the creature continues to reason with Victor. It soon becomes apparent that he is, if anything the more ‘human’ of the two and the man with the better case. At the same time, he leaves no doubt that he means business.</span></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: "arial"; font-size: 10pt; white-space: pre-wrap;"> Winner, Langdon. 1977. Autonomous Technology: Technics-out-of-Control as a Theme in Political Thought. p.310</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-5bda04e4-7fff-c630-eadb-7539acfde61b"></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6d19dc1e-7fff-a054-2c39-67d7ea7e77e2"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Eventually after an arduous experience and Odyssey the creature </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">...finds him and pleads for Victor to hear his tale. Intelligent and articulate, the Creature says that his encounters with people led to his fear of them, driving him into the wilderness. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-69ec12ad-7fff-f748-7daf-a9e8e3b99def"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Creature demands that Victor create a female companion like himself. He argues that as a living being, he has a right to happiness. The Creature promises that he and his mate will vanish into the South American wilderness, never to reappear, if Victor grants his request.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: "arial"; font-size: 10pt; vertical-align: baseline; white-space: pre-wrap;">Frankenstein - Wikipedia - 04 Aug 2016 </span><a href="https://en.wikipedia.org/wiki/Frankenstein" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "arial"; font-size: 10pt; vertical-align: baseline; white-space: pre-wrap;">https://en.wikipedia.org/wiki/Frankenstein</span></a><span style="font-family: "arial"; font-size: 12pt; vertical-align: baseline; white-space: pre-wrap;"> </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Victor procrastinates for a long time before beginning the work of creating a second creation. In the middle of this work he starts thinking of the possible consequences. His creation had sworn to ‘quit the neighborhood of man and hide himself in deserts’. But this new creation - she had not. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-48ccba53-7fff-e4ab-91a8-920d93c0a5d4"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">she, who in all probability was to become a thinking and reasoning animal, might refuse to comply with a compact made before her creation.’ The artificial female would have a life of her own. What was to guarantee that she would not make demands and extract the consequences if the demands were not properly met? Then an even more disquieting thought strikes Victor, What if the two mate and have children? ‘A race of evils would be propagated upon the earth who might make the very existence of the species of man a condition precarious and full of terror.’ </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I shuddered to think that future ages might curse me as their pest, whose selfishness had not hesitated to buy its own peace at the price, perhaps of the existence of the whole human race</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">.’ Recognizing what he believes to be a heroic responsibility, Victor commits an act of violence. With the first creature looking on, he tears the unfinished female artifact to pieces.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: "arial"; font-size: 10pt; white-space: pre-wrap;">Winner, Langdon. 1977. Autonomous Technology: </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: "arial"; font-size: 10pt; white-space: pre-wrap;">Technics-out-of-Control as a Theme in Political Thought. p.311</span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="font-family: "arial"; white-space: pre-wrap;">Is the ‘New Prometheus’ Dr Frankenstein or his Creation? </span><br />
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-9d821bb4-7fff-d7f9-9484-8b920d232d92"></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Victor Frankenstein is a person who discovers, but refuses to ponder, the implications of his discovery. He is a man who creates something new in the world and then pours all of his energy into an effort to forget.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Winner, Langdon. 1977. Autonomous Technology: </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Technics-out-of-Control as a Theme in Political Thought. p.313</span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-82695668-7fff-631d-643a-468c612a3360"></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There is another dimension of the Frankenstein myth that is vital in our thinking about new knowledge (as embodied know how = techne-ology). And that is every emerging form of knowledge enables a form of forgetting.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">there is a sense in which all technical activity contains an inherent tendency toward forgetfulness. Is not the point of all invention, technique, apparatus, and organization to have something and have it over with? One does not want to bother anymore with building, developing, or learning it again. One does not want to bother with its structure or the principles of its internal workings. One simply wants the technical thing to be present in its utility. The goods are to be obtained without having to understand the factory or the distribution network. Energy is to be utilized without understanding the myriad of connections that made its generation and delivery possible. Technology, then, allows us to ignore our own works. It is licence to forget. In its sphere the truths of all important processes are encased shut away and removed from our concern. This more than anything else, I am convinced, is the true source of the colossal passivity in man’s dealings with technical means.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Winner, Langdon. 1977. Autonomous Technology: </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Technics-out-of-Control as a Theme in Political Thought. p.315</span></div>
<span style="font-family: Arial; white-space: pre-wrap;"><br /></span>
<span id="docs-internal-guid-7bc79a0c-7fff-26a1-8842-647e41df1a7c"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I think part of the power this narrative has in the popular mind, harkens to an even deeper narrative - that of Cronus:</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Cronus learned from Gaia and Uranus that he was destined to be overcome by his own sons, just as he had overthrown his father. As a result, although he sired the gods Demeter, Hestia, Hera, Hades and Poseidon by Rhea, he devoured them all as soon as they were born to prevent the prophecy. When the sixth child, Zeus, was born Rhea sought Gaia to devise a plan to save them and to eventually get retribution on Cronus for his acts against his father and children. (Cronus also fathered Chiron, by Philyra.)</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Wikipedia - 03 Aug 2016 - </span><a href="https://en.wikipedia.org/wiki/Cronus" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: underline; vertical-align: baseline; white-space: pre;">https://en.wikipedia.org/wiki/Cronus</span></a><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"> </span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-9fddcdef-7fff-438d-e0fa-69adac152d83"></span></span><br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span id="docs-internal-guid-d404d914-7fff-7c89-0097-38a9cc9f0cd1"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Through these narratives, we see some of the deep mythic challenges that are the shadows of creativity woven into the fabric of human experience. An experience of the fear of becoming that is displaced and outdone by one’s own creations - a fear that forecloses the successful accomplishment of creative generativity - a fear of life leaving us behind. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">To paraphrase Umair Haque’s blog piece</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> on the <a href="https://umairhaque.com/the-myth-of-prometheus-5e353ba876ae" target="_blank">Myth of Prometheus</a>, the ‘stealing of fire’ was actually the grasping of the spark of creative will - ‘to dream, act, imagine, create, challenge, love. According to Haque - when Prometheus claimed this spark it was not just fire but freedom. Suddenly, humans had greater possibilities than before a freedom that was greater than power. And that was why the gods became angry. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-44ff90fe-7fff-a488-7434-1faa1e03f3a9"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The lesson of this myth is that with freedom comes the need to make choices and to embrace choice requires courage, wisdom, grace. Our sentence of suffering (lashed to the rocks by the gods - and our own ego, selfishness) is our condemnation for giving that spark of possibilities away. Why should we share this power of freedom? Haques says, “The spark is there to illuminate what is truest in each and every one of us. If we don’t steal it, there is no suffering. We stay machines, slaves, but can never become truly free. And that is the truest emptiness of all.”</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: arial; white-space: pre-wrap;">The possibilities inherent in our freedom to make choices are a greater gift than the entailing suffering inherent in the inevitable impermanence of our existence - because one can also find joy in suffering arising from choice. In fact, to avoid the responsibilities and response-abilities of choice is a way we fail to embrace the journey of living - the finding of joy in the embrace of our living. </span><span id="docs-internal-guid-d487654b-7fff-9348-025d-9d8b6716ab61"></span><br />
<span id="docs-internal-guid-35ea0d0d-7fff-3463-71f3-42ccac6312b5"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Two challenges are illuminated by Haque’s short exploration of the Myth of Prometheus. One key lesson is the challenge of making a genuine and honest choice with all its risk and uncertainties and suffering. Another key lesson comes from the gods from which Prometheus had to steal the spark the fire of freedom and choice - the challenge of sharing that freedom. The shadow of freedom for oneself is embracing the freedom of others or of the freedom or our own progeny - of our creations.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This mythic fear is evident in a great deal of the discussions related to artificial intelligence (will robots and computers become humanity’s masters) and biotechnology (e.g. Frakenfood as genetically modified organisms). And while there are many issues involved with the development of these technologies as there are and always have been with all technologies - our fears tend to concern the potential of our creations - whether they are in the form of robots smarter, more capable than humans or new forms of humans turning us into the next Neanderthals. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">As deep and complex as our challenges are - they are also the mother of our inventions and innovations. These in turn are our progeny. All of our creations grow to have their own life - every action soon engenders consequences outside of original intentions. Every evolutionary success was an answer to change - in conditions, in niche opportunities - which in turn generated new challenges, changes in existing conditions. Every evolutionary failure served as an exploration of the fitness landscape. As Turner made so clear, there is no life without challenge nor is it possible to live without dying - there is no way to live forward without creative generativity - the challenge of sharing freedom and power with others. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The challenge of the gods sharing the freedom of power (via Prometheus) with humans also suggests an aspect of </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">the shadow</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> in the ubiquitous meme that glorifies leadership as the pre-eminent human solution to our challenges. Leaders are only effective when they are able to marshal hordes of followers and that they are lucky enough to be right for long enough. </span></div>
<span style="font-family: arial; white-space: pre-wrap;">Under this meme - Followers are required to wait for great leaders. All too easily the leadership meme enacts versions of our gods, gods-as-kings, leadership-by-divine ordination - management as the whimsy of a particular leader. </span><span id="docs-internal-guid-b06e059c-7fff-cace-cff8-504c6893bda0"></span><br />
<span id="docs-internal-guid-420ec28b-7fff-226f-a565-f739ca41b87a"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Chronos anticipates the jealousy of the gods of humans who are ready to steal the fire of freedom - from authoritarianism the pre-eminent ideology of leadership. All these leadership shadows of the fear of anyone-everyone ‘grasping’ the challenges of responsibility / response-ability of freedom of choice and the consequent of creative generativity.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Adding complexity upon complexity - our challenges arise not only as a consequence of our past - but also arise with our own creativity and creations - our response-ability to current contexts-situations - our improv-ability. In the common narratives about the arising of humans, is the overlooked fact that humans also became human in the midst of climate change. </span></div>
<span id="docs-internal-guid-0694178a-7fff-be51-1f20-81caf564a9a2"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Human survival has included the challenges of a number of planetary homeostasis shifts (allostastic adaptations) in the boundary conditions that determine larger climate patterns - including the most recent ice ages. What this means is that this is not the first time humans have had to face planetary scale challenges. </span></div>
</span><div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The first surprise is that it takes constraints on the release of energy to perform work, but it takes work to create constraints. The second surprise is that constraints are information and information is constraint.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: #222222; font-family: "calibri" , sans-serif; font-size: x-small; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Stuart Kauffman –in Deacon (2012).</span></div>
<span id="docs-internal-guid-81336d83-7fff-7239-c4d9-5c6812970296"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">It is time - let’s just get over the blame and accept responsibility that climate change is a natural consequence of our own behavior on the planet. However, there is no simple solution - no easy equation or formula - no idyllic past to restore. There is no way to know the long term ‘good’ or ‘bad’ result of any action - no way to know how small a difference will eventually cause a big difference or how large a difference will in the long term make no difference. All action creates unpredictable affordances that are likely both simultaneously challenges and opportunities. All solutions create new problems - all problems beg for solutions - it’s turtles and the way up and down.</span></div>
</span><span id="docs-internal-guid-912b321a-7fff-4d89-16bc-8672b41c41c1"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">By taking responsibility for inaugurating the current episode of climate change we accept the fact that humans have been in the process of geoforming - that humans have in fact turned the planet into a human made environment - however we proceed, there is no possible way to reverse what has been done even if we were to remove all humans from the planet - we have changed the conditions of evolution - humans have changed the fitness landscape. </span></div>
<div>
<span id="docs-internal-guid-7b810f88-7fff-ae80-46d9-946769af4b8d"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">A predominant focus of most efforts to awaken ourselves to the responsibility of climate change has been on production of greenhouse gases - and an entailing focus on mitigating the production of these gases (including more recently the need to more actively capture them). Finding a solution to greenhouse gases is of course vital - but in other ways this focus is like believing by eliminating the symptoms of a problem we’ve dealt with the problem. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The problem is less about the production of greenhouse gases then it is about human population and human development. This is a very complex issue with many entailing and vigorous debates and many focuses on dimensions of human existence - most often in its current form. </span></div>
<div>
<span style="font-family: arial; white-space: pre-wrap;">Economic, political, bio-socio-cultural, ideological-religious, technological and more domains contain any number of debates and perspective regarding the source and cure of our problems. Too many to even begin to enumerate - as perspective continue to bifurcate. The key point however, is that without a focus on the human dimensions - we are not likely to be able to solve the greenhouse gas causes-effects of climate change - nor are we likely to simultaneous adapt our societies to the changes already inaugurated. </span></div>
</span></div>
</span><span id="docs-internal-guid-94b1d186-7fff-bd25-b93a-5e0d3d5ee1ef"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">At minimum a way forward to continued human survival is of course the survival of life on the planet - but also of creating conditions for human well being. Conditions where humans can experience a just world, able to stabilize population size and find meaningful ways to live. For that we need education for everyone, available birth control for everyone and meaningful work (ways to create meaningful value) for everyone. We need these basics because the trajectories of our technology and science also enable the development to provide ever more ways to enact through conflict. unprecedented forms of destruction and devastation.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The necessary conditions include those where humans can experience a just world, able to stabilize population size and find meaningful ways to live. For that we need education for everyone, available birth control for everyone and meaningful work (ways to create meaningful value) for everyone. We need these basics because the trajectories of our technology and science also enable the development to provide ever more powerful ways to enact through conflict as well as enabling every individual to access unprecedented forms of destruction and devastation.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However these same trajectories of technology and science also carry unprecedented means to create conditions of global flourishing - although they will not likely be yesterday’s ecologies or today’s domesticated gardens. </span></div>
<blockquote class="tr_bq" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">People need to feel the have a stake in a flourishing future in order to embrace the constraints and conditions of civilization. Our future requires enabling people to embrace a creative generative capacity - not in order to retreat to an imagined nostalgic past - but to embrace with confidence the response-ability of an unimaginable future. </span></blockquote>
<span id="docs-internal-guid-4259ebb1-7fff-358e-8b96-1e2ff68caef0"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-f0fa8817-7fff-ad6f-88b1-7b06b03122e6"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As McLuhan noted we now have the human responsibility-ability to transform the planet into a natural work of art - art that imitates life and life that imitates art.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I would like to end this piece with a few various quotes. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The computer abolishes the human past by making it entirely present. It makes natural and necessary a dialogue among cultures which is as intimate as private as speech. While bemoaning the decline of literacy and the obsolescence of the book, the literati have typically ignored the imminence of the decline in speech itself. The individual word, as a store of information and feeling, is already yielding to macroscopic gesticulation.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">McLuhan -1968 - War & Peace in the Global Village p.90</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">It may be simplest to say at once that the real use of the computer is not to reduce staff or costs, or to speed up or smooth out anything that has been going on, its true function is to program and orchestrate terrestrial and galactic environments and energies in a harmonious way. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-8617b0a1-7fff-6e64-677b-218a8219c2f9"><span id="docs-internal-guid-c1c46b9b-7fff-9742-f90b-bfa37ff8cb03"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">McLuhan -War & Peace in the Global Village p.89</span></div>
<div style="text-align: right;">
<br /></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Consider climate change. "The vaunted scientific consensus around climate change," notes Sarewitz, "applies only to a narrow claim about the discernible human impact on global warming. The minute you get into questions about the rate and severity of future impacts, or the costs of and best pathways for addressing them, no semblance of consensus among experts remains." Nevertheless, climate "models spew out endless streams of trans-scientific facts that allow for claims and counterclaims, all apparently sanctioned by science, about how urgent the problem is and what needs to be done."</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<a href="http://reason.com/archives/2016/08/26/most-scientific-results-are-wrong-or-use" style="font-family: Arial; font-size: 12pt; text-decoration-line: none; white-space: pre-wrap;">Most Scientific Findings Are Wrong or Useless</a></div>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The ongoing digital revolution, the globalization of cultural information, and the coming age of empathy are pressures likely to lead to structural modifications of mind and self, by which I mean the modification of the very brain processes that shape the mind and self.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: Arial; font-size: 12pt; white-space: pre-wrap;">Antonio Damasio - Self Comes to Mind p.193</span></div>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What is certain is that history has again taken up its riotous march and is heading toward an unknown future as it strives to return to a vanished past. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: white; color: #404040; font-family: Arial; font-size: 12pt; white-space: pre-wrap;">Edgar Morin - Homeland Earth. 1999.</span></div>
</div>
<br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The next and final part of this series of explorations, will meander around the idea of earth as on open system and thus not as finite as current thinking wants us to accept - as well as an ongoing evolution. The shadow that evolution casts is a notion of Eden as a restorative nostalgia for an imagined past.</span></div>
<span id="docs-internal-guid-de44c23c-7fff-793e-08ad-49bb1c5a06cf"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A New narrative for a Flourishing-Creative World and a Generative Future - Part 4 - Metaphors for generative growth. </span></div>
<br />John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com1tag:blogger.com,1999:blog-3871838199495065088.post-67288063940028149532019-05-12T00:51:00.000-07:002019-05-12T00:51:18.409-07:00A New narrative for a Flourishing-Creative World and a Generative Future - Part 2 - Earth as co-creator of a human-made container<br />
<h2>
<span style="font-family: "arial"; font-size: x-large; font-weight: 700; white-space: pre-wrap;">Earth as co-creator of a human-made container</span></h2>
<span id="docs-internal-guid-689c7a89-7fff-3eae-1f7a-e710cdabf689"></span><br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I want to remind ourselves of McLuhan pithy aphorisms:</span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">When Sputnik went around the planet in 1957 the earth became enclosed in a man-made environment and became thereby an “art” form. The globe became a theatre enclosed in a proscenium arch of satellites. From that time the “audience” or the population of the planet became actors in a new sort of theatre. Mallarmé had thought that “the world exists to end in a book.” It turned out otherwise. It has taken on the character of theatre or playhouse. Since Sputnik the entire world has become a single sound-light show. Even the business world has now taken over the concept of “performance” as a salient criterion.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">“Roles, Masks and Performances” New Literary History 2:3 1971</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">When we put satellites around the planet Darwinian nature ended. The earth became an art form subject to the same programming as media networks and their environments. The entire evolutionary process shifted, at the moment of Sputnik, from biology to technology. Evolution became not an involuntary response of organisms to new conditions, but part of the consensus of human consciousness. Such a revolution is enormously greater and more confusing to past attitudes than anything that can confront a mere culture or civilization.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">FROM CLICHÉ TO ARCHETYPE, 1970</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-71140de6-7fff-2789-e569-fb1dd39cbdf7"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The planet is now the content of the new spaces created by the new technology. Instead of being an environment in time, the earth itself has become a probe in space. That is, the planet has become an anti-environment, an art form, an extension of consciousness, yielding new perception of the new man-made environment. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-dd8c063f-7fff-dcd5-b15f-866f8ab9c8bf"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Marshall McLuhan Unbound, p.10. 2005</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-e7c27156-7fff-b31e-6252-d50dbb815bda"></span><br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Earth become surrounded by a man-made container. Bruno Latour almost 50 years later frames the situation in the following way:</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Humans have always modified their environment, of course, but the term designated only their surroundings, that which, precisely, encircled them. They remained the central figures, only modifying the decor of their dramas around the edges.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Today, the decor, the wings, the background, the whole building have come on stage and are competing with the actors for the principal role. This changes all the scripts, suggests other endings. Human are no longer the only actors, even though they still see themselves entrusted with a role that is much too important for them. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What is certain is that we can no longer tell ourselves the same old stories. Suspense prevails on all fronts. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Go backward? Relearn the old recipes? Take a new look at the age-old wisdom? Learn from the few cultures that have not yet been modernized? Yes, of course, but without lulling ourselves with illusions: for them, too, there is no precedent. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-9e571807-7fff-78f3-60cd-621f05d4a004"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">No human society, however wise, subtle, prudent, and cautious you may think it to be, has had to grapple with the reactions of the earth system to the actions of eight or nine billion humans All the wisdom accumulated over ten thousand years, even if we were to succeed in rediscovering it, has never served more than a few hundred, a few thousand, a few million human beings on a relatively stable stage. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-ec44202b-7fff-a306-52d1-e3d53b7bc02c"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Bruno Latour. 2018. “<a href="https://www.amazon.com/Down-Earth-Politics-Climatic-Regime/dp/1509530576/ref=sr_1_1?keywords=Down+To+Earth%3A+Politics+in+a+New+Climate+Regime&qid=1557643515&s=gateway&sr=8-1-spell" target="_blank">Down To Earth: Politics in a New Climate Regime</a>” p.45</span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Technology is not about the thing-as-noun, but rather it is a form of knowledge - as described by Greek thought - as know-how - </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Techne.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> And most often tacit embodied knowledge.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">All life forms embody knowledge-as-know-how and therefore actively work to shape their environment - birds build nests, insects build colonies, mushrooms create an inter-plant mycelial network of exchange. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">Each individual, each species and each ecology is a world - built by relationships. Often these relationships are made invisible by a perceptual orientation that separates wholes into atomistic, isolated parts. From a holistic approach we can ask whether the bee is the flower’s technology for fertilization or whether the flower is the bee’s technology of food production? </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-e4b5ba24-7fff-53cb-92eb-191ed59b2d6e"></span></div>
<span id="docs-internal-guid-1f58b4fe-7fff-29dd-7d85-2ba013bbc97a"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Embodied know-how is deeply entangled with living in relationships within evolving ecology-environments. Some species embody know-how for living in specific species-environment conditions - other species embody know-how enabling survival and/or flourishing in many environments. Ultimately, survival requires the embodied know-how for evolving with changing environments. Perhaps, humans could be called terra-sapiens. </span></div>
</span><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">Apprehending evolving environments for any species, is beyond anticipation - simply because so many important variables and scales of change are beyond the perception of species. Timothy Morton discusses what he calls ‘<a href="https://www.amazon.com/Hyperobjects-Philosophy-Ecology-after-Posthumanities/dp/0816689237/ref=sr_1_fkmrnull_1?crid=1VDIIY1GYOH1Z&keywords=hyperobjects+philosophy+and+ecology+after+the+end+of+the+world&qid=1557643562&s=gateway&sprefix=Hyperobjects%2Caps%2C358&sr=8-1-fkmrnull" target="_blank">Hyperobjects</a>” - objects so massive and distributed that they remain beyond the grasp of perception. </span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Climate is a hyperobject. While weather is somewhat graspable - extending weather over seasons takes time and good memory (and record keeping) to establish seasons with basic local precision. But climate is beyond local and regional weather/seasonal change (but influences the local/regional). It has taken humans many decades, tens of thousands of scientists and others, vast tec</span><span style="font-family: Arial; white-space: pre-wrap;">hnologies (including sensors, recorders, satelites, computational capacities and more) to grasp climate (including ozone holes and acid rain). </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-7d92ac0f-7fff-0ed7-5ef4-0190045d5f24"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-389977f5-7fff-6f2a-b284-af519a4db0f9"><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The earth is also a hyperobject and like climate, we are still in process of growing our understanding of it (for example, the theory of tectonic plates as a conventional wisdom, is only a few decades old). There is a growing awareness of ‘spaceship’ earth and certainly we are becoming aware of human action on the earth. However, humans remain far from having developed a concrete sense of the earth as a single environment. Overwhelmingly humans as individuals grasp their home in the local situation - the particular urban or rural ecology where they live and the geography that is the foundations of their national identities. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">F</span><span style="font-family: Arial; white-space: pre-wrap;">or the purpose of this discussion, a</span><span style="font-family: Arial; white-space: pre-wrap;"> final hyperobject is related to our earth as a single environment. How does a single species in a single environment grasp a collective existence and agency? Such 'grasping' is more than the current general acknowledgment that all humans are in fact members of the same species (it is a sad reality that even this realization is not universally accepted). What it means to be a species-as-hyperobject is a sense of conscious grasping of how all members of the species ultimately act as a single agency in relation to the-species-in-environment. The recent memes about collective intelligence may be weak signals of a possible emerging of consciousness of earth as a whole - a living entity with humans action as a new co-creative force of its evolution?</span></div>
</span><div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="color: black; font-family: "arial"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">While McLuhan saw this challenge of human consciousness emerging as a weak signal in the revelation of Sputnik’s moment - the need to awaken terra-humans who had the know-how to live anywhere and everywhere. Bruno Latour has advanced McLuhan’s insight in his recent book “</span><span style="font-family: Arial; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Down To Earth: Politics in a New Climate Regime</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">”. Latour explores an understanding of the earth as an agent with an agency for its own becoming</span>. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As long as the earth seemed stable, we could speak of space and locate ourselves within that space and on a portion of territory that we claimed to occupy. But how are we to act if the territory itself begins to participate in history, to fight back, in short, to concern itself with us - how do we occupy a land if it is this land itself that is occupying us? The expression ‘I belong to a territory’ has changed meaning: it now designates the agency that possesses the possessor?</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">we need a term that encompasses the stupefying originality (the stupefying longevity) of this agent. Let us call it, for now the Terrestrial, with a capital T to emphasize that we are referring to a concept, and even specifying in advance where we are headed: the Terrestrial as a new </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">political </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">actor.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">If the Terrestrial is no longer the framework for human action, it is because it participates in that action. Space is no longer that of the cartographers, with their latitudinal and longitudinal grids. Space has become an agitated history in which we are participants among others, reacting to other reactions. It seems that we are landing in the thick of geohistory.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-9d1484c2-7fff-23c1-ea05-0f13db2b03d2"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Bruno Latour. 2018. “Down To Earth: Politics in a New Climate Regime” p.40</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="color: black; font-family: "arial"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The challenge he proposes is a shift in our analysis of the earth </span><span style="color: black; font-family: "arial"; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">from a system of production toward an analysis focused on a system of engendering</span><span style="color: black; font-family: "arial"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">. </span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The two analyses differ first of all in their principles - freedom for the first, dependence for the second. They differ next in the role given to humanity - central for the first, distributed for the second. Finally they differ in the type of movements for which they take responsibility - mechanism for the first, genesis for the second. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Bruno Latour. 2018. “Down To Earth: Politics in a New Climate Regime” p.82</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In his book, Latour outlines the reaction of many of the new libertarian-techno-utopians as a drive to abandon the pretense of a common future and prepare to find a new home elsewhere (from gated communities to the ‘offshore’ flight to Mars). While others continue to orient their organizations toward investment in local values and the protection of national and ethnocentric borders as others continue the pursuit of hopeful techno-globalization. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Latour argues that another attractor - one that is orthogonal to the local-global axis. The task is to shift our efforts to define our politics toward the Earth - to belonging to the terrestrial. This is what is - </span><span style="font-family: Arial; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">most in need of rethinking and careful redescription; learning new ways to inhabit the Earth is our biggest challenge. Bringing us down to earth is the task of politics today. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6caaf531-7fff-6d8d-378c-2f44b7fde3a2"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b>Shadows of Change</b></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Timothy Morton in his book “<a href="https://www.amazon.ca/Post-History-Vil%C3%A9m-Flusser/dp/1937561097/ref=sr_1_3?crid=33ZF1YNY6584T&keywords=vilem+flusser&qid=1555790271&s=gateway&sprefix=vilem+%2Cdigital-text%2C162&sr=8-3" target="_blank">Dark Ecology: For a Logic of Future Coexistence</a>” explores some of the undercurrents that shape the shadows of adapting to the new conditions of human existence highlighted above by McLuhan, Latour and others. He argues that the paradox of the anthropocene is the mobius like relation of humans-as-nature-vs-nature - a mobius loop of self-as-other as non-self-as-non-other. This two-dimensional-one-dimensional conundrum is imbued in the logistics of agricultural society that has not only colonized history but is a root cause of the Anthropocene.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-ce980156-7fff-9b3b-7445-27813740111c"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Morton calls this the agrilogics which implanted a epistemological seeds that shaped the aesthetic framework of our knowledge. A foundational axiom agrilogic is the law of non-contradiction and the ‘excluded middle’. Essentially stating that if something is P then it can’t also be Not-P.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-d9d32d28-7fff-998b-ba21-1fe15bf947c5"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Morton argues that it is agrilogics that directly leads to global warming - Vilem Flusser in <a href="https://www.amazon.com/Post-History-Univocal-Vil%C3%A9m-Flusser/dp/1937561097/ref=sr_1_1?crid=36GRZLVU4D2HN&keywords=post-history&qid=1557643788&s=gateway&sprefix=Post-History%2Caps%2C370&sr=8-1" target="_blank">Post-History</a>, arguing in a very similar line of thought, states that agrilogics reached in ultimate fulfillment in Auschwitz - as the complete objectification of the human.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-44ded79c-7fff-d6f4-1473-222567999c9f"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But the fundamental nature of what Morton calls ‘dark ecology’ is the rise of an uncanny and radical self-knowledge. The 21st century is collapsing the certainties promised by agrilogics and forces us to embrace the mobius over the excluded middle. Humans must accept the reality that other is deeply imbued in self - whether it is as a microbial ecology, a mosaic psychology, or a species-in-environment ecological being.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-3d8ccc26-7fff-5cb3-4676-229f037ed084"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This realization has a profound consequence - the objective self suffers a melancholy and negativity of not only coexistence - but of other within. Morton offers hope however by pointing out this depression is the first stage of an evolving into a playful and anarchic beingness.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">This realization has a profound consequence - the objective self suffers a melancholy and negativity of not only coexistence - but of other within. Morton offers hope however by pointing out this depression is the first stage of an evolving into a playful and anarchic beingness. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-57bebfa2-7fff-6755-53e2-9dcee787c527"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Dark Ecology: For a Logic of Future Coexistence</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-28b52571-7fff-be64-621f-308679f506a1"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 4pt; margin-top: 0pt;">
<span id="docs-internal-guid-81e020d3-7fff-f9e3-71d3-2160b66dc3cc"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Paradox may be a bug in all systems of formal logic - but in may be a key feature in any living system. Every light casts shadows - as Morton points out. As we grasp our co-creative co-existence with evolution we find a sense of self that is both an ecology including ‘other’ deep within and a form of unity. One can argue that this dilemma is as old as we have human records. But certainly with the birthing of science as a new way of knowing the sense of encountering ‘otherness’ - the sense of becoming displaced, seems to have accelerated.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Everything nowadays is ultra, everything is being transcended continually in thought as well as in action. No one knows himself any longer; no one can grasp the element in which he lives and works or the material that he handles. Pure simplicity is out of the question; of simplifiers we have enough. Young people are stirred up much too early in life and then carried away in the whirl of the times. Wealth and rapidity are what the world admires…. Railways, quick mails, steamships and every possible kind of rapid communication are what the educated world seeks but it only over-educates itself and thereby persists in its mediocrity. It is moreover, the result of universalization that a mediocre culture become common [culture]....</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Johann Wolfgang von Goethe - 1825 - Goethe’s Letters to Zelter.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="font-family: Arial; font-size: 12pt; white-space: pre-wrap;">Quoted in Geoffrey West’s - <a href="https://www.amazon.com/Scale-Universal-Growth-Organisms-Companies/dp/014311090X/ref=sr_1_1?crid=2UJU3I8WPH64O&keywords=geoffrey+west+scale&qid=1557644675&s=gateway&sprefix=Geoffrey+West%E2%80%99%2Caps%2C413&sr=8-1" target="_blank">Scale</a></span><span style="font-family: Arial; font-size: 12pt; white-space: pre-wrap;">: The Universal Laws of Life, Growth, and Death in Organisms, Cities, and Companies. </span><span style="font-family: Arial; font-size: 12pt; white-space: pre-wrap;"> p238</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-4fbb9f56-7fff-6589-c691-0ad83df7bacc"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Vilem Flusser was a McLuhanesque writer. Writing in France in 1983, in <a href="https://www.amazon.com/Post-History-Univocal-Vil%C3%A9m-Flusser/dp/1937561097/ref=sr_1_1?crid=36GRZLVU4D2HN&keywords=post-history&qid=1557643788&s=gateway&sprefix=Post-History%2Caps%2C370&sr=8-1" target="_blank">Post-History</a>, discusses the sense of displacement from ‘Our Dwelling’ He argues that we are undergoing a profound change comparable to the onset of the Neolithic (the birth of agrilogic in Morton’s sense). Now we are abandoning the agricultural sedentary life and as individuals and groups we are on the move.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-cb3ce6fb-7fff-1475-5915-2f70cf717e70"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However this new mobility is not the retrieval of another nomadism.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1c3fc850-7fff-3390-b280-74cf10dc06c0"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Gypsies are not on the move; they are rooted in the tribe. To dwell does not mean to sleep in a fixed bed, but to live in a habitual setting. The home is not a fixed place, but a place of support that deserves trust. To have lost a home does not mean to have abandoned a place, but to have to live in a non-habitual place, therefore uninhabitable. Or to have to live in a place where we do not recognize ourselves. We are on the move, because our world has been so radically transformed that it has become unhabitual and uninhabitable. We do not recognize ourselves in it. And we cannot habituate ourselves to that.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1aa74059-7fff-ca0f-e547-a9ac7742325c"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">…. The habitual is imperceptible. Habit is an opaque covering that conceals the environment. Within our home-landscape, we only perceive events and not the foundational structures. If the foundational structures are currently that which is shocking for us in the environment, then it is because there has been a structural transformation.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-f973b9c1-7fff-3880-22d3-8e921fdc3329"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The new apparatus of technology, culture, politics, has made our world uncanny and unfamiliar. Tectonic shifts have uprooted us - we are all refugees from our own childhoods. We have become distanced and now assume either a critical or a restoratively nostalgic viewpoint toward our environment - we are as foreigners.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But as Kant used to say, critique or doubt, is not a dwelling. The reason for our critique is the longing we feel. Due to our radical alienation, we are reactionaries, anti-reformists: </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">we no longer dwell</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">….We are all on the move. It is not only the Hindus in London that have lost their homeland: Londoners have also lost theirs. And it is not only the Nordestinos that have lost theirs, in Sao Paulo: Paulistanos have also lost theirs. That is because London and Sao Paulo have become unhabitual and uninhabitable. The current migration of peoples has shuffled history and geography. The Hindus’ mystical time and the Nordestinos’ magical time, have become synchronized with the Londoners’; and the Paulistanos’ historical time. We are experiencing Sao Paulo and London with a kind of quad-dimensionality of shuffled space-time. Historical categories are not enough in order for us to grasp this. And this is turning such cities unhabitual and uninhabitable. We no longer recognize in them the products of our history and therefore no longer recognize ourselves in them.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-afa97c92-7fff-7040-e2a9-5c6a1245b838"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">….This situation is unhabitual: that we have the future at our backs. That nowadays ‘to progress’ does not mean to demand the future, but to avoid the past. That, in the case of an apparatus-like progress, it is no longer the case of opening the field for the future, but to ‘resolve’ the problems created by the past ... That </span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">our progress, is a method to avoid being devoured by the past that chases us. This is unhabitual: that progress has become a form of reaction</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. That we are reactionaries precisely for being progressives.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-7c6ce7f1-7fff-806d-0198-f85aafee7b00"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A half century after Flusser wrote this, it is clear that there is no ‘going back’ to a pre-digital world. The majority of humans now live in urban environment and the largest minority in domesticated agriculturally built environments. What most humans experience as nature today, is already domesticated - parks (national and otherwise) and agricultural lands. Very few of us actually have spent time in primordial wildness and even fewer without some form of technological safety line (including gps, maps, fire, advanced equipment of some form). In achieving success in efforts to mitigate and stabilize our climate - we will have attained the knowledge of some broader order of planetary governance. The environment is and will continue to be radically transformed. There can be no ‘sustaining of what was’. Our challenge is to enable continual creative generativity for future flourishing of life. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-ce5df18d-7fff-d087-6357-bbd26ee380c8"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The aim of this post, was to establish a possible sense of a broader ‘zeitgeist’ of our times that may contextualize some of the human reactions (including many reasons for denial) to the challenges involved in facing climate change. The 20th century has shattered the sources of certainty - whether they were religious or scientific. It also introduced an acceleration of change that is itself an unprecedented challenge and finally with the advent of the digital environment we are facing unprecedented and unpredictable new challenges. For the human species we are perhaps more displaced than ever before - facing new uncertainties, fears and a deep sense of homelessness feeding a sense of loss of our identity and dwelling.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-2e820c21-7fff-c138-d71b-71cf518330aa"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The next post will explore the concept and challenges of generativity.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<br /></div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-48626659667582637112019-03-10T23:16:00.000-07:002019-03-10T23:16:04.275-07:00A New narrative for a Flourishing-Creative World and a Generative Future<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There must be no barriers for freedom of inquiry. There is no place for dogma in science. The scientist is free, and must be free to ask any question, to doubt any assertion, to seek for any evidence, to correct any errors. —</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-e120a0da-7fff-1577-6e30-eaec5b609be4"></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">J. Robert Oppenheimer, The Open Mind, p. 114 (1955)</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="font-family: "arial"; font-style: italic; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="font-family: "arial"; font-style: italic; white-space: pre-wrap;">Adaptation to change is the secret of life; without it, life will become extinct. The marvellous way life adapts, evolves and continues is the result of an elaborate and painful process.</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: x-small;">THE HUMAN QUALITY by Aurelio Peccei</span></span></div>
<b id="docs-internal-guid-97ec2ed0-7fff-917d-4f5c-ae6a6f45859d" style="font-weight: normal;"><br /></b>
<br />
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">‘Whether you can observe a thing or not depends on the theory which you use. It is the theory which decides what can be observed.’ </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-ea872435-7fff-f642-56ff-9574ced47552"></span></div>
<h4 style="line-height: 1.38; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Albert Einstein 1926</span></h4>
</div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Everything nowadays is ultra, everything is being transcended continually in thought as well as in action. No one knows himself any longer; no one can grasp the element in which he lives and works or the material that he handles. Pure simplicity is out of the question; of simplifiers we have enough. Young people are stirred up much too early in life and then carried away in the whirl of the times. Wealth and rapidity are what the world admires…. Railways, quick mails, steamships and every possible kind of rapid communication are what the educated world seeks but it only over-educates itself and thereby persists in its mediocrity. It is moreover, the result of universalization that a mediocre culture become common [culture]....</span></div>
<h4 style="line-height: 1.38; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Johann Wolfgang von Goethe - 1825, </span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">Goethe’s Letters to Zelter.</span><span style="background-color: transparent; color: black; font-family: "arial"; font-size: 12pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"> </span></h4>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-22de0754-7fff-918b-e57c-1ea6e6f4991c"><br /></span></div>
</div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">For everyone who is concerned about the planet as our birthplace and future home, the narrative of sustainability has served to awaken and educate people to our responsibility to care for the planet. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But is a narrative of sustainability adequate for the complex challenges that face us in the 21st Century? </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">For many people this question will seem to be nonsense. How could sustainability be inadequate? Certainly it provides a positive frame for assessing human action. It is a frame that has taken a long time to become established in the popular mind. One that many also feel is a positive counterforce to traditional narrative of dominance and to the neo-liberal imperative of continual growth. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I want to suggest however, that the narrative of sustainability is inadequate for a number of reasons. I suggest that it cannot motivate people toward a more unified effort, a coherent collective mind, nor can it adequately guide us to create conditions for life to flourish in an evolving future. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I will offer a brief exploration of why we we need to consider an better narrative - a better meme to catalyse a more inclusive, diverse, deeper, positive and more coherent effort to address not only the current challenges we face - such as climate change, but also the inevitable known and unknown other challenges that will arise in our future on earth and maybe even elsewhere. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A key insight this discussion build on is </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">there is no solution for the challenges that face us (every solution inevitably enact a new field of problems) - thus there must always be a continual solutioning. Each step we make, changes the conditions of/for the next step - each solution inevitably creates new challenges. </span></div>
<span id="docs-internal-guid-01bd5993-7fff-8625-045a-f479228c194b"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As Stuart Kauffman notes - life and the biosphere creates the conditions of its own becoming. Life literally constructs itself. </span></div>
</div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span>
<span style="color: #434343; font-family: "arial" , "helvetica" , sans-serif; font-weight: 700; white-space: pre-wrap;">Sustainability</span></div>
<div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt;">
<div style="font-weight: 400;">
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">It’s impossible to look at positive, productive visions of the future without seeing the context of despair out of which they arise or into which they sink. </span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.38; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Nick Montfort - The Future - p.149</span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Wikipedia offers this definition of <a href="https://en.wikipedia.org/wiki/Sustainability" target="_blank">sustainability</a></span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">:</span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The name sustainability is derived from the Latin sustinere (tenere, to hold; sub, under). Sustain can mean "maintain", "support", or "endure".</span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">...the most widely quoted definition of sustainability as a part of the concept sustainable development, that of the Brundtland Commission of the United Nations on March 20, 1987: "sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs".</span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-ec410c2a-7fff-a672-8077-3bae6fa27674"></span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">….The organizing principle for sustainability is sustainable development, which includes the four interconnected domains: ecology, economics, politics and culture.</span></div>
<div style="font-style: normal;">
<b id="docs-internal-guid-4a35ed72-7fff-dde6-6d43-cbc1e63edfeb" style="font-weight: normal;"><br /></b></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A key concept in the Wikipedia definition is maintain and endure. The qualification of endurance, appeals to surviving. But there’s a nuance that arises as of consequence of its common usage that pertain to keeping the same system going - which seems to refer to ongoing survival. </span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-22ad88a1-7fff-cef1-267a-09046c8ec4f3"></span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But also key is </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">meeting the needs of the present without compromising the ability of future generations to meet their own needs</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> - which doesn’t have to imply that future needs won’t change or have to be met in the way we meet our needs today. In this way survival, may not necessarily mean sustaining the same systems, but rather requires an ongoing integration of adaptive change. </span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Applying the concept to human action, sustainable development is generally seen as being built on three interdependent and overlapping pillars of economic and social development and environmental protection. These pillars have served as the fundamental touchstones for developing many types of standards. A fourth pillar involves the longer term thinking necessary to ensure our future on the planet. Other considerations include the need to balance local and global efforts and concerns. </span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">Fundamental in the concept of sustainability, is a focus to not destroy or degrade the natural environment. But a questions remains challenging - perhaps impossible to know in any short term (in a human generation) - how do we grasp inevitable change?</span></div>
<div style="font-style: normal;">
<span id="docs-internal-guid-956e2f70-7fff-e362-1f8f-c6c00dc0d4e6"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-956e2f70-7fff-e362-1f8f-c6c00dc0d4e6"><span style="font-family: "arial"; vertical-align: baseline; white-space: pre-wrap;">A key metric guiding some efforts to quantify concepts of sustainability is the ‘carrying capacity of our eco-systems’. Beyond respect for nature, other metrics also beg to be integrated into the concept, including: measures related to human rights, economic-social justice, and stewarding cultures of peace. </span></span></div>
<span id="docs-internal-guid-956e2f70-7fff-e362-1f8f-c6c00dc0d4e6">
</span></div>
<div dir="ltr" style="font-style: normal; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Concepts of sustainability are applicable to every human domain including agriculture, architecture, economics, and social systems among others.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><i>The substantive aims of sustainability concepts are unquestionably positive - why can I even begin to question the concept as inadequate? </i></span></div>
<div style="font-style: normal;">
<span id="docs-internal-guid-d595e6ce-7fff-c370-0c41-cdc074575727"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Although almost everyone acknowledges the profound evolutionary changes of the past - there is a sense that if it weren’t for human intervention, the state of the earth would remain relatively static for millions of years in the future. Within the frame of sustainability are logical entailments that include the sense of conserving the past as a heritage for the future. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Of course, from a human perspective, this seems eminently reasonable. In many ways, the concept evokes an image of an equilibrium of conditions that maintains a sort of ongoing status quo - by keeping fundamental change at bay. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Our first step toward making the possible real is to imagine it. The causal power of imagination “is nowhere in physics,”</span></div>
<div style="font-style: normal;">
<span id="docs-internal-guid-0cb6fedf-7fff-bc8c-84c4-4d474462b647"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Sustainability as Economics</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-f38732c2-7fff-d4c0-b800-50e3463d7fec"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Sustainability is a robust concept in the realm of business and other human endeavors related to the balance of expenses and profits - </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">all businesses ultimately seek to sustain a margin of profit over their expenses over the longest time possible</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. While many business can incur occasional loses. This economic model is applicable to the family as well. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">The rise of neoliberal economics and globalization has entailed that national economies now must operate ‘within’ the economy. Previously the ‘state’ contained the economy - but as the metaphor of the state as family became conventional wisdom - the state became simply an actor contained/constrained by the global economy. The entailing metaphorical reasoning meant that nations now had to ‘balance’ their budgets, eliminate deficits pursue cost efficiencies - or become ‘unsustainable’. </span></div>
</div>
</div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<div dir="ltr" style="font-weight: 400; line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In this way, one of the most common sense meanings of sustainability has blended both an economic and ecological concept. Such that sustainability evokes a frame - to keep things as they are - </span><i><span style="background-color: transparent; color: black; font-family: "arial"; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">to have things endure</span><span style="background-color: transparent; color: black; font-family: "arial"; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: black; font-family: "arial"; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">as they are</span></i><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, maybe forever. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">But <i><b>evolution - by definition is a state of continual change</b></i>.</span></div>
<div style="font-style: normal; font-weight: 400;">
<span id="docs-internal-guid-e351f47e-7fff-e0dc-634b-9b785eee3214"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The anthropological evidence suggests that humans emerged within an evolutionary condition of climate change and survived during a prehistory that was overwhelmingly glacial. The pressures of harsh and changing environments were part of the conditions that favored or supported selection of capacities to adapt quickly - a key human feature. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">It is also a fact that Climate Change is not the only challenge we face, and it will certainly not be our last great challenge-threat. It has been argued that human induced climate change is a symptom of a deeper problem of population growth and cultural pathologies. </span></div>
<div dir="ltr" style="font-weight: 400; line-height: 1.2; margin-bottom: 0pt; margin-top: 0pt;">
<span id="docs-internal-guid-0df98d83-7fff-1734-15e6-398860c36442"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In the 20th Century alone, the challenges humanity has faced include: the War to end all wars, a global pandemic, a Great Depression. Another World War, then a cold war that brought us to the edge of Nuclear Armageddon, a looming Population Bomb & potential Ice Age, global acid rain, an expanding atmospheric ozone hole, and finally topped off with a deeply uncertain Y2K. </span></div>
<div style="font-style: normal; font-weight: 400;">
<span id="docs-internal-guid-17255566-7fff-e875-9751-2c3e9919f047"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The challenges are far from over - as the 21st century nears the end of its second decade - we have what may be a ‘Moore’s Law acceleration of ever more disruptive technology (with benefits and harms) - requiring fundamentally new social economic theories to handle accelerating change and near zero-marginal cost goods and services including a massive disruptive shift of a new energy geopolitics arising from a potentially ubiquitous cheap energy from renewables. Massive urbanization, historically unprecedented reversal of the age pyramid in many developed economies, massive economic inequality, and massive population dislocations.</span></div>
<div style="font-style: normal; font-weight: 400;">
<span id="docs-internal-guid-dfeced41-7fff-3b68-018c-8edcdd83eec6"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Other uncertainties (of when but not if)- include inevitable surprises such as potential cataclysms of coronal mass ejections (CME) and large asteroids impacting the earth. There are more known challenges - but even more importantly are the challenges looming that are unknowable…. Until they strike. Not one of these challenges involve sustainability some sort of previous stability. Surviving and evolving is surely the key to ‘enduring’ through continual change.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-a24e3d43-7fff-dc01-591a-46fa9d0d3a9c"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Complexity, Evolution, Flourishing</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: "arial"; white-space: pre-wrap;">The 21st Century has been called the century of complexity. Our collective minds are finally beginning to grasp some deeper implications of evolution, ecology, relativity, quantum reality, chaos. We begin to grapple with the profound uncertainty of a future that can’t be predicted and the nature of limits of what can be known or modeled. Science is expanding beyond the reductionism of a Newtonian worldview - let me quote Stuart Kauffman’s “Humanity in a Creative Universe”:</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-edbc54c1-7fff-729d-d5f1-c72880ba9b81"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">...with Newton we have come to believe we live in a world that is knowable, hence ‘solvable’. We can optimize, find the best solution, but typically do so only to prestated problems and opportunities. …. This not real life for the evolution of the biosphere, our economy, culture and history, where we often cannot know and cannot even prestate the opportunities and harms for becoming that will arise. Not only do we not know what will happen, we often do not even know what </span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">can</span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> happen. If we cannot prestate what can happen, we cannot know what can happen and thus cannot reason about it. But we must live forward anyway, and reason…. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-202b593e-7fff-243a-153b-b8cee1bf4818"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Kauffman goes on to state:</span></div>
</div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The becoming of the biosphere is beyond law, … reductive materialism as a whole must fail, for the biosphere, lawless, is part of the universe and cannot be governed by a final theory, Furthermore, the becoming of the biosphere is more mysterious than we have thought, for it demonstrably creates the very possibilities into which it becomes, and it does so without selection’s ‘acting’ to achieve those possibilities. … Not everything that is real, can be predicted or known ahead of time.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-c3784d4e-7fff-9f22-fb35-6a903da0938e"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Kauffman paraphrases Hericlitus in noting that the biosphere creates the conditions of it own becoming. Each step made not only changes the conditions for the next step but enables new unpredictable possibilities, affordances and/or potential exaptations.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Another quote from the scientist who ‘changed the tree of life’ <a href="https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2650883/pdf/0002-09.pdf" target="_blank">Carl Woese</a></span><span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">It is difficult to imagine that the discipline which defined biology in the last century—that taught us so much and provided such benefit to the ambient society—is fundamentally flawed. But that is the case. Molecular biology expressly established itself within the (classical) Newtonian worldview. As such, its perspective was fundamentally reductionist. In other words, all things were explainable, completely and solely, as the sum of their various parts—which also meant that they could (in principle) be predicted a priori.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In this Newtonian world, the study of biology becomes a highly derived sub-discipline of the basic science of physics—in effect, an engineering enterprise; there is nothing “fundamental” about it. Biology becomes a study of machines made of assemblages of parts and the interactions among them, an exercise in describing, but not explaining, things as they are.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-3377a6fa-7fff-b44f-719a-8ef8f64e58b9"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However, it is intuitively obvious that the essence of biology lies not in things as they are, but in things coming into existence. Biology is a study, not in being, but in becoming. …. A discipline whose perspective is that of classical 19th century physics is inherently incapable of dealings with the problems of a nonlinear world, which is non-reductionist, non-deterministic (acausal), and works in terms of fields and emergent properties, not a static world of particles with linear relationships among them.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-cfa68d42-7fff-a0b7-ed1f-c4755a5f34e1"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">From the science of Chaos, we have learned about the ‘sensitivity to initial conditions’ - the butterfly effect - where the flapping of a butterfly in Singapore initiates perturbations that compound (like interest) to become instrumental in forming a tornado in Texas. Just based on this knowledge of chaos science (other domains such as complexity and emergence add to uncertainty and unpredictability) we understand that we cannot predict the future because we can never know how small a difference will make a difference - nor how large a difference won’t make a difference at all. Thus - the power of modeling is not in the predictive capabilities - but rather in helping us understand interdependencies within frameworks of <a href="https://en.wikipedia.org/wiki/Four_causes" target="_blank">efficient causality</a>. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-be67e15a-7fff-9cd9-0091-001a3d3a24e0"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But a more radical insight from Chaos science is that just as we can’t predict the future - neither can we predict the past -since we can never know the complete initial conditions nor all the butterflies that contributed to an initial condition.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b>Ways of Reasoning</b></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-d2c6fb52-7fff-996b-1f6f-89d28bfb9a73"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Humans excel at pattern recognition - we connect dots to create pictures and narratives - use these as metaphors to help ourselves make sense of the world - to make it seem more intelligible. In constructing a causal chain of events - we can never know the ‘sensitivities of the past’s initial conditions’. The cascading dominoes of efficient causation is often a robust metaphor that gives us ‘good enough’ narratives to make sense of the past - to give us ways of making our world and experience intelligible - and to learn how to do things. Science is full of contested ideas of ‘why things happen as they do’. The chief strength of science is it capacity to test our knowledge in way that enable us to ‘do’ things - regardless of whether we know why. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-b4d73da8-7fff-9ebf-399b-5088847523c8"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Metaphors are not simply a way to decorate knowledge - they fundamentally shape how we reason (e.g. see anything by George Lakoff - frames, metaphors, narratives). Metaphors enable the cross-domain mapping of knowledge - without which we could not encounter anything new and grasp it in some way - we must lever something we are familiar with in order to shift it into ‘knowability’ (Wow it tastes like orange and looks like an apple). </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Once a metaphors seizes a collective hold on culture they become unconscious shaping how we see the world. If make two identical copies of a list of data about crime and label one copy “Crime is a Beast” and the other copy “Crime is a Disease” and give each list to a different group of people asking them to consider what to do about crime - each group will tend to reason differently. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The ‘crime-as-a-beast’ group will tend to consider capturing, gaging, killing the criminal, etc. The ‘crime-as-a-disease’ group will tend to consider how to prevent crime, inoculate society against the spread of crime, etc. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-d7d6877e-7fff-7da4-9d67-02b0151dd687"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Once a metaphor has taken hold of the way we reason it can’t be unseated just with facts. Only another metaphor (or frame) can unseat it. Therefore we must be mindful of the metaphors we use, of how we use them and of increasing our repertoire of metaphors (and frames) in order to make how we reason about the world and our experiences more robust, more useful. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-c76025c7-7fff-1086-6120-8ce8f6b12161"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As Kauffman and others are pointing out - the metaphors of efficient causation are approaching their limits in the 21st Century. We now must develop frames and metaphors to enable complementary ways of reasoning more consistent with aspects such patterns of interconnectedness, entanglement, inclusivity, unpredictability, uncertainty, impermanence, hope, optimism, creativity and science as honest accounts of evidence - rather than as sources of uncontested truth. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-687e72f4-7fff-4937-71b1-a81a47a8f0e3"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A key metaphor that is imbued in many accounts of the world is growth. Economists present unlimited growth and ecologist talk about a finite world. Both accounts are flawed. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The key idea in evolution is survival; yet living organisms, by definition, are dying all the time; they live by dying, which is metabolism.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> Biological "survival" is a grand, breathtaking, and accurate metaphor, but only a metaphor. Nothing of a gene is surviving in material reality when it reproduces; what "survives" is a piece of abstract information, the sequence [pattern] of nucleotides on the DNA chain [none of the same atoms or molecules]. My liver dies and resurrects itself every few days. It is no more "surviving" than a flame.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A billion-year-old chunk of granite would, if it could, laugh at the lunatic claims of an organism to be "surviving" by hatching eggs, or by eating and excreting. …Yet... there is as much limestone, built from the corpses of living organisms, as there is granite.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-026f5a13-7fff-8527-1d37-0e8998ccc1e0"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">A mere phantom – a pattern of information – can move mountains.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-90925237-7fff-13d7-f78c-d350b12db60a"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">And if so abstract, so spiritual a thing as that pattern can masterfully determine the structure of large chunks of matter and the whole surface of our planet, why should not the even more abstract and metaphysical entities of goodness, freedom, spirit, soul, divinity and beauty? And has not the success of the epic-composing societies borne out this strange fact in the realm of human history?</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1e2b849a-7fff-5bfb-2878-105db2ccd2c4"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">- Frederick Turner - Epic: Form, Content, and History - paraphrased</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-0c6c563c-7fff-22a6-2bdb-b35cb91e7461"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Quoted by David Brin in his Book – Existence</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The earth is not a closed system - the earth is an open system receiving vast amounts of energy for as long as it and our sun exist. What this means if that the earth is not as finite as most think. We understand now that matter is a form of energy and vice versa - living systems create matter from energy and can also derive energy from matter. Thus there is more matter on earth than there was 3 billion years ago. If a living system stops growing - then it is dying. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-left: 36pt; margin-top: 0pt; text-align: left;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-00b54669-7fff-adb1-5fa7-3954e34effd2"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">In fact death is a measure of metabolism and metabolism is harnessed not so much to preserve a past as it is to creatively generate novel futures in response-ability to environmental-context change. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What Turner insightfully points out is that there is no life without metabolism - without death - and death is transformation. Does the caterpillar die in the cocoon? In the Galapagos did the original species of finch die? </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Ecologies grow in niche density and diversity but also transform as ever larger contexts of change. And Moore becomes different (pun intended). Without metabolism-as-death there is no life and there is no evolution - no possibilities of transformation and novelty. </span></div>
<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-20dd1c7f-7fff-ca70-756c-81bd50c9e1fe"></span></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Metabolism enables living systems to have the capabilities of adaptation and exaptation - to reveal and seize affordances, adjacent possibles - to creatively generate novelty. Evolving life is an eternal process of niche construction that in turn changes the conditions of the ecological context - where every output is an input to an existing niche or opportunity for a new niche - enabling the growth of the living systems. In the same way a human can grow their whole lifetime until the moment of death and metabolic transformation. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-9f7f6d0e-7fff-bdae-4d3d-9f2ac916f7b8"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There is no point at which evolution would stop ‘growing’, unless it was no longer ‘alive’. Evolution is the process of not simply adapting - but creatively generating new complexities - levels of complexity and the possibilities of emergence of life forms. This is growth - with no end in sight. Even if we reduce the problem to economic growth - in order to successfully meet the challenges of climate change - we will have to continue to ‘grow’ many capacities - human, social, political, and technological (in fact the technologies to ‘grow’ matter will become increasingly vital).</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-eb13d894-7fff-6d51-49cb-c77e8f0172f3"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Marshall McLuhan offered made many brilliant probes about the advent of the electronic age. I’ve assembled a few of that were made at various time but on the same theme.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">When Sputnik went around the planet in 1957 the earth became enclosed in a man-made environment and became thereby an “art” form. The globe became a theatre enclosed in a proscenium arch of satellites. From that time the “audience” or the population of the planet became actors in a new sort of theatre. Mallarmé had thought that “the world exists to end in a book.” It turned out otherwise. It has taken on the character of theatre or playhouse. Since Sputnik the entire world has become a single sound-light show. Even the business world has now taken over the concept of “performance” as a salient criterion.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-1ec39e96-7fff-d2f1-987f-72d428ca81f2"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">“Roles, Masks and Performances” New Literary History 2:3 1971</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">When we put satellites around the planet Darwinian nature ended. The earth became an art form subject to the same programming as media networks and their environments. The entire evolutionary process shifted, at the moment of Sputnik, from biology to technology. Evolution became not an involuntary response of organisms to new conditions, but part of the consensus of human consciousness. Such a revolution is enormously greater and more confusing to past attitudes than anything that can confront a mere culture or civilization.</span></div>
<span id="docs-internal-guid-37ced3ca-7fff-9ea0-649b-42111a5419c3"></span><br />
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">FROM CLICHÉ TO ARCHETYPE, 1970</span></div>
</div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The planet is now the content of the new spaces created by the new technology. Instead of being an environment in time, the earth itself has become a probe in space. That is, the planet has become an anti-environment, an art form, an extension of consciousness, yielding new perception of the new man-made environment. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt;">
<span id="docs-internal-guid-354ea2af-7fff-b706-1626-12c1aa98d87b"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Marshall McLuhan Unbound, p.10. 2005</span></div>
<span style="font-family: Arial; white-space: pre-wrap;"><br /></span>
<span style="font-family: Arial; white-space: pre-wrap;">McLuhan challenged us with probes to re-imagine the impact of the electric and the digital environment and our future. They signal a primal change in the conditions of change - in human’s changing relationship with themselves, their planet, their galaxy. </span><br />
<span style="font-family: Arial; white-space: pre-wrap;"><br /></span>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-d1f66ed3-7fff-cd46-3a2b-b6c3a17c6958"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Earth is an Art Project</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="font-family: Arial; white-space: pre-wrap;">Art is primarily a human domain of aesthetics - although most would also agree no single aesthetic framework plays a defining role. For earth to become an art project - we must confront an ecology of aesthetic values that will guide human action in shaping the future of our world and our existence. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-0bcf55b7-7fff-a28a-f514-19d8664afae7"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">But in an honest account we must also accept that all domains of human effort and knowledge are shaped by aesthetics frameworks - of one sort or another. Even hard science is guided by various frameworks of aesthetic values - such as Occam’s Razor, rules of logic, standards of evidence, etc. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-507ddd4a-7fff-8ed6-cf00-44d113d0c8a9"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Science and art are co-creators in the endeavors of human knowledge - each is necessary to the other. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-767f4013-7fff-65f5-dae1-52189c70e960"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span id="docs-internal-guid-efac9ae5-7fff-d676-bd0c-bc84f82ca82c"></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Science is the exploration of the world and our experience to gain knowledge of ourselves and our world. Science can’t provide the answers of why, but does expand our knowledge as ‘know-how’. We don’t know why gravity exists, but we have theories that describe how it arises and how it works - these theories give us know-how to deal with gravity to expand human capability. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-1e16406c-7fff-0b87-3eb8-83dc017d3036"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The Arts (liberal and creative) reflect human searching of creative possibilities and meanings - in order to pose the questions of why - to reveal the light and its shadows - elaborating implications inherent in our applications of our knowledge of ourselves and our world. McLuhan proposed that the fundamental role the artist played was to create ‘anti-environments’ that would reveal the invisible ground of the environment we take for granted. The artist’s role is to create an ‘anti-water’ environment that enables the fish to understand its taken for granted world of water.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-b05667e8-7fff-5315-91fc-88cf43bc0939"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The arts require know-how as much as science does - the frontiers of both the arts and the science inevitably involve the tinkering with new instruments, new measures, new tools (conceptual and material). Both embody their knowledge in these instruments and tools. Both fundamentally rely on the type of knowledge referred to by the Greeks as Techne - a form of embodied - tacit knowledge - which is also the root of our word Technology. Thus Techne = embodied knowledge = technology. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-50c792af-7fff-7cf8-62bc-3cc8ccab717a"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Once we grasp that technology is embodied knowledge, we can now grasp that language and culture are also forms of technology. To abstract humans as separate from technology is to engage in a form of psychological denial of our own knowledge. As McLuhan noted, “Technology is the most human thing about us”.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Both science and art seek to provide us with knowledge of our world and use a sort of conscious understanding of the aesthetics of our assumptions. </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-cafc8210-7fff-5b1a-5968-dbbe335cb26e"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">McLuhan’s probe, is a challenge not just to re-imagine the aesthetic framework but to bring to light - to bring to a new consciousness what values will inform our framework of understanding and more importantly to ask how we will value our values?</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What does it mean for the earth to now be now contained within a human-made container and to be transformed into a co-creator of it's own becoming? </span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">The next posting will explore this idea as an emerging narrative of our future.</span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-455a6e61-7fff-fcea-5182-f5fed82d6499"></span></span></div>
<div dir="ltr" style="line-height: 1.2; margin-bottom: 10pt; margin-top: 0pt;">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-17587269129377305062018-01-29T17:17:00.000-08:002018-01-29T17:17:04.693-08:00The Emerging Constraints of the Digital Environment and the Future of Identity.<br />
<div style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;">
</div>
<br />
<br />
<span style="font-family: Calibri, sans-serif;">The sciences of complexity offer a powerful framework for understanding change in the conditions of change. This paper, explores in broad strokes, essentially providing only hints, a complexity concept of ‘attractor of efficiency’ as a paradigm for understanding mutually shaping constraints related to the work of shaping social fabric, social structures and individual identity. Three basic attractors are important to this discussion. The attractors: Shaping hunter-gatherer experiences (where anarchy is the most efficient); Shaping civilizations up to the emergence of post-industrial society (where hierarchy is most efficient); and Shaping the emerging digital environment (where programmable self-organization, networked individualism and responsible autonomy is most efficient). Another key concept explored is the relationship of constraints derived from accounting and accountability to shaping identity and social fabric.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<h2 class="western">
Attractors</h2>
<h2 class="western">
<a href="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-1-Simple-Attractor-Distribution-300x282.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" border="0" class="size-medium wp-image-6872 alignleft" height="282" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-1-Simple-Attractor-Distribution-300x282.png" style="font-family: Calibri, sans-serif;" width="300" /></a></h2>
<div>
<span style="font-family: Calibri, sans-serif;">Complex systems often configure 'attractors'. Attractors are non-linear, non-repeating paths of changes, contained in recognizable patterns. The ‘field’ (phase space) of an attractor is a basin constituted by a number of key variables. When the variables remain within related variances they form the attractor’s boundary conditions.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<a href="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-2-%E2%80%93-Strange-Attractor-Distribution-300x249.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img alt="" border="0" class="size-medium wp-image-6873 alignright" height="249" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-2-–-Strange-Attractor-Distribution-300x249.png" style="font-family: Calibri, sans-serif;" width="300" /></a><span style="font-family: Calibri, sans-serif;">Economic attractors are constituted by boundary conditions such as: transaction-opportunity costs, population size/density, conditions of governance. Changing boundary conditions can nudge an attractor toward another basin or field</span><i style="font-family: Calibri, sans-serif;">. Attractors of efficiency</i><span style="font-family: Calibri, sans-serif;"> play a key role in explaining evolving constraints of identity related to the work of creating social fabric.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
</div>
<div>
<h2 class="western">
Extensive and Intensive Change</h2>
</div>
<div>
<div style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;">
<a href="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Extensive-Intensive-Properties-300x166.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" border="0" class="size-medium wp-image-6875 alignleft" height="166" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Extensive-Intensive-Properties-300x166.png" width="300" /></a><span style="font-family: Calibri, sans-serif;">The measurable world involves extensive and intensive properties. Extensive properties include measures of such as length, width, breadth, volume, mass, etc. Change of extensive properties creates predictable change in quantity or shape.</span></div>
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Intensive properties are measures related to populations – such as temperature, pressure, density, etc. For example, a single molecule of water does not have temperature or ‘wetness’.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Phenomena measured by intensive properties are subject to <i>Phase Transitions</i>. These are dramatic and fundamental changes within narrow band of difference, such as when water turns to ice.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<a href="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-3-Phase-Transition-300x240.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" border="0" class="size-medium wp-image-6876 alignleft" height="240" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-3-Phase-Transition-300x240.png" style="font-family: Calibri, sans-serif;" width="300" /></a><span style="font-family: Calibri, sans-serif;">Phase transitions can also initiate proliferating divisions (bifurcation). A bifurcation graph is a metaphorical illustration of the increases in divisions of labor, specialization or exchange-communication flows that arise when human populations increase in size, densities and/or connection.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<a href="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-4-Bifurcation-Fractal-300x241.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img alt="" border="0" class="size-medium wp-image-6877 alignright" height="241" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-4-Bifurcation-Fractal-300x241.png" width="300" /></a><span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="clear: right; float: right; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-left: 1em;"></span></div>
<div>
<span style="font-family: Calibri, sans-serif;">Finally, complex, living systems require constraints that enable a release and harnessing of energy, resource or information flows to perform the work of sustaining the system.</span></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;"><i>The first surprise is that it takes constraints on the release of energy to perform work, but it takes work to create constraints. The second surprise is that constraints are information and information is constraint.</i></span><br />
<div align="RIGHT">
<span style="font-family: Calibri, sans-serif;"><span style="font-size: x-small;"><i>Stuart Kauffman –in Deacon (2012).</i></span></span></div>
</div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<h2 class="western">
Social Attractors of Efficiency</h2>
</div>
<div>
<br /></div>
<div>
<span style="clear: left; float: left; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-right: 1em;"><img alt="" class=" wp-image-6878 alignleft" height="270" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-5-Social-Phase-Transition-Attractors-of-Efficiency-300x203.png" width="400" /></span><br />
<span style="font-family: Calibri, sans-serif;">Increased population density enables new divisions of labour, and specialist occupations that become domains of knowledge. New roles arise shaping new forms of exchange. New institutions also emerge. All of which influence the construction of identity.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Dunbar (2014) argues group size is determined by cognitive constraint determining the stable close ties an individual can maintain – the Dunbar number of 150 to 250. This is a direct function of the relative size of the brain’s processing capacity for relationships and also constrains possible divisions of labor, for example: elder, adult, child; man, woman; hunter, gatherer; shaman, healer. Larger numbers of ‘close ties’ require other constraining rules, laws and norms.</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">Graeber (2014) established that debt and credit (including the flow of favors) has been the heart of social fabric forming a social accounting of ongoing obligation and moral conscience. In fact, exact reciprocity of exchange tends to signal a desire for no relationship. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">In early gatherer societies identity was constrained in statuses and roles of a ‘pecking order’ social structure. The idiosyncrasy of individual character –temperament, talents and skills was constrained to fit within social status and roles. The constraint of the Dunbar number means there can be no ‘private’ person, no experience of anonymity. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Coase (1990) established transaction costs as an economic constraint. Transaction costs are frictions related to patterns and rates of interaction, including: time, effort, resources, missed opportunities and conditions constraining efforts to search, negotiate, enforce, coordinate and communicate. The assumption is that systems adopt structures and processes that are as efficient as possible. Other conditions such as population size and density; environmental niches, providences and rhythms; levels of technology; also shape the boundaries of efficiency.</span></div>
<div>
<br /></div>
<div>
<h3 class="western">
Accounting and Exchange</h3>
</div>
<div>
<span style="font-family: Calibri, sans-serif;">The technologies of language and culture externalized human memory. Learning no longer had to be ‘encoded’ into DNA and experienced as instinct. Learning could be encoded in ‘memes’ enabling rapid transmittal, modification, replacement for adaptive acceleration in a wider variety of changing environmental conditions. Language, culture and meme provided a learning-exchange platform and better ‘insurance’ against loss of group knowledge or an individual’s genetic endowment. Social-learning favored cooperative behaviors for regulating intra-group fitness. Language enabled capacity to explore infinite forms of reasoning.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Human nature is less defined by selfishness or cooperation than it is by a capacity for social accounting – dynamic bookkeeping of relationships, constraining identity within a (moral) social fabric.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Maintaining a pecking order (social structure) is cognitively complex and demanding. Each individual assesses their relation with every other individual in a largely unconscious parallel process of social computing. The pecking order is a dynamic homeostatic process of moral accounting maintaining group cohesion. </span><span style="font-family: Calibri, sans-serif;">For example, w</span><span style="font-family: Calibri, sans-serif;">hen a hunter brings in a large animal to the group –the division of the animal is predetermined by the social structure. All know who gets what portions and parts and order of eating. </span><span style="font-family: Calibri, sans-serif;">M</span><span style="font-family: Calibri, sans-serif;">oral bookkeeping </span><span style="font-family: Calibri, sans-serif;">(Lakoff; </span><span style="font-family: Calibri, sans-serif;">1995, 1999, 2001, 2002, 2003, 2008</span><span style="font-family: Calibri, sans-serif;">) is a fundamental conceptual metaphor </span><span style="font-family: Calibri, sans-serif;">inherent in concepts of reciprocation, retribution, restitution, revenge, altruism and fairness. Even grooming among primates is a process of moral bookkeeping (establishing credit – paying debt) that maintains social structure and fabric.</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">Boehm (1999) helped establish evolutionary selection also operates on group levels. In competition between individuals, selfishness will trump. But if competition is between groups –then cooperative groups trump aggregations of selfish individuals. Primate and early human social structures were shaped by practical egalitarianism – a reverse hierarchy where the weak combine to control the strong.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Similarly, Graeber (2004) argues gatherers were anarchistic, enacting practices enacting cohesion and constraining relative autonomy by avoiding authoritarian methods of imposed decisioning. Decisioning emphasized concrete action, where all had real voice with minimum loss of ‘face’. “<i>What is seen as an elaborate and difficult process of finding consensus is, in fact, a long process of making sure no one walks away feeling that their views have been totally ignored</i>”, Graeber (2004, p. 89).</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">The attractor of efficiency in gatherer groups constrained identity into a relatively rigid public self, and a form of anarchy (Graeber, 2004; Dunbar, 2014) in order to do the work of creating and maintaining social fabric.</span></div>
<div>
<br /></div>
<div>
<h3 class="western">
The Transition to Agricultural Civilizations</h3>
</div>
<div>
<span style="font-family: Calibri, sans-serif;">Tudge (1999) argues humans were proto-farmers for about 30,000 years (having knowledge of how to protect and plant food sources). What kept early humans from making the shift to agricultural societies sooner? Plausibly a constraint of memory – a capacity for sophisticated accounting.</span></div>
<div>
<br /></div>
<div>
<span style="clear: left; float: left; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-right: 1em;"><img alt="" class="size-medium wp-image-6879 alignleft" height="146" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Accounting-tokens-1-300x146.jpg" width="300" /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;">Writing originated from accounting (Schmandt-Besserat, 2010). Simple systems of accounting externalized memory for managing greater diversity of divisions of labor and the complex exchanges of surpluses, products, expertise of a more complex social economy.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;">Written accounting changed the boundary condition of human memory, enabling a shift to larger, denser, agricultural societies. Anarchy could not scale to new population and density levels. A new attractor emerged favoring hierarchy (Coase, 1990). Hierarchy retained status structures and framing the efficiency of larger collective efforts and instituted new constraints on identity. Other emergent conditions included: bifurcation of occupations and new institutions; formal religious processes; forms of local markets; commons and collective infrastructures.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="clear: right; float: right; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-left: 1em;"><img alt="" class="size-medium wp-image-6880 alignright" height="257" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/accounting-2-300x257.jpg" width="300" /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;">Identity was constrained in a larger range of roles, status and class structures, occupational and kinship networks. Encounters with strangers were mediated through trust established by extended personalized networks and through local governance (North, 1981, 2005). </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">In the Axial age, large scale warfare and currency emerged (Graeber 2012) needing impersonal forms of exchange. Invading forces obtained supplies with coin currency without depending on accounting of local social fabric. Currency was a concrete system of circulating trustworthy (enough) IOU’s. A paradox of externalized memory and an early mechanism mediating anonymity.</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<h3 class="western">
The Transition to Industrial Society</h3>
</div>
<div>
<span style="font-family: Calibri, sans-serif;">The emergence with cities and higher population densities created new constraints of impersonal diversified exchange, and mobility, engendering anonymity. Eventually, shaping new narratives of the self eventually formulating the individual as isolated, atomistic and selfish. Wider networks of loose ties and encounters with unknown (perhaps unknowable) strangers (moments of potential new behaviors enacting mirror neurons) created conditions for an emerging public and private self. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">New institutions emerged for verification and validation<span style="font-family: Calibri, serif;"> of identity to provide certificates, licenses, credentials, verifications, ‘papers’, etc.</span> It became possible to ‘steal an identity’. Psychological independence, a private self, and institutions of authentication, were new constraint on identity to enact the work required to sustain an economy of increasingly impartial exchange arising from political-economic concepts of markets, equality and a freedom to self-actualize. The faceless (anonymous) worker is also a currency for the work constituting industrial society.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">The industrial age shifted the attractor of efficiency – favouring paradoxical constraints of hierarchy and a freedom through anonymity and property rights.</span></div>
<div>
<br /></div>
<div>
<h3 class="western">
Constraints Emerging in the Digital Environment</h3>
</div>
<div>
<span style="font-family: Calibri, sans-serif;">Rifkin (2014) suggests capitalism will be displaced by collaborative commons, not erased, but contained in a larger economic ecology of new modes of production relevant to near-zero marginal costs. The digital environment exponentially increases social fluidity and change – obsolescing the primacy of scaling efficiency and highlighting the marginal value of network effects. Marginal value of networks being determined by ‘Metcalf’s Law’ (value is the number of nodes squared = n<sup>2</sup>) and ‘Reed’s Law’ (group forming networks where value is the possible number of sub-groups = 2<sup>n</sup>). </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">The concept of exponentially increasing marginal value, in the digital environment, is key to grasping how to govern, manage and account for the non-rival nature of knowledge, information, data and potentially any near-zero marginal cost goods or services. The digital environment is essentially a vast copying and connection platform (an intensive medium – acting as a global nervous system) enabling algorithmic intelligence to function as an external neocortex (pattern making-learning brain system).</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Wellman and Rainie (2012), establish ‘networked individualism’ as an emerging social operating system in the digital environment. Identity is now beyond being shaped by close and loose ties and now involves having audience(s). The rise of personal brand (by definition needs audience) retrieves (McLuhan, <span style="font-family: Calibri, serif;">1989, 2001, 2011</span>) a tribal constraint on identity. Paradoxically, digital platforms enable near costless transaction-coordination, enacting new constraints such as: search and findability (transparency) and distributed production.</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">Fuller (2014) proposes a shift in fundamental rights – from property rights (owning our information) to liability (recourse when harm is perpetrated). Security is not what others may know, but recourse when information is used to cause harm. Insurance as security of our personal identity – a <i>de facto price for potentially unlimited personal freedom –</i><span style="color: #141414;"><span style="font-family: Georgia, serif;"> A</span></span> ‘Proactionary Imperative’. </span><br />
<blockquote>
<span style="font-family: Calibri, sans-serif;"><i>The price of greater freedom is that others are free to access you, which means that you need to ensure that you benefit – or at least are not harmed – by that newfound freedom that others have over you. But in any case, privacy in its classical sense is effectively dead.</i></span></blockquote>
<span style="font-family: Calibri, sans-serif;">Kelly (2016) notes how convenience continually trumps privacy. Owning one’s personal data as private property can more often impede 'wealth/value' creation. For example, a conversation with a friend - each recording it. Each is part of the other's experience. Who owns the conversation?</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">To own our part of the conversation requires an 'appropriation' of the other’s personal experience and vice-versa. The value of the conversation is more than the sum of each contribution, not to mention the creative and spill-over network effects. A new narrative of dynamic social, co-creation is emerging as a new constraint (Kelly 2016).</span></div>
<div>
<br /></div>
<div>
<span style="clear: left; float: left; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-right: 1em;"><img alt="" class=" wp-image-6882 alignleft" height="267" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-6-The-Social-Self-as-Ecology-300x201.png" width="400" /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;">Hutchins (2008) among others, argues human cognition is an entangled, embodied and inclusive system of objects, patterns, events, ecologies and other beings. A counter-narrative of the ‘social self’ arises in this context of entangled, mycelial-like ecology.</span></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;"><i>"<b>Perhaps I didn't live just in myself, perhaps I lived the lives of others … My life is a life put together from all those lives: the lives of the poet."</b></i></span><br />
<div align="RIGHT">
<span style="font-family: Calibri, sans-serif;"><span style="font-size: x-small;"><i>Pablo Neruda – Memoirs, p1</i></span></span></div>
</div>
<div>
<br /></div>
<div>
<h3 class="western">
The Age of Entanglement</h3>
</div>
<div>
<span style="clear: right; float: right; font-family: Calibri, sans-serif; margin-bottom: 1em; margin-left: 1em;"><img alt="" class=" wp-image-6883 alignright" height="203" src="http://staging1.canadiancor.com/wp-content/uploads/2018/01/Figure-7-Entangled-Planet-300x191.png" width="320" /></span><br />
<span style="font-family: Calibri, sans-serif;">The digital environment is a phase transition in the entanglement of things,</span><span style="font-family: Calibri, sans-serif;"> people, data-information, algorithmic intelligence and embodied knowledge thinking systems. The attractor of efficiency is shaped by boundary conditions of real-time transparency and real-time data. Our digital trails are on a trajectory of visible, queryable histories. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">It promises unimaginable visualization of information, forms of analysis, personalized service-products, emergent opportunities –of dynamic, convenient customization.</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">The boundaries between, history, relationships, reputation, information, currency and accounting of value and choice – all dissolve identity. The challenge is a deep re-imagining of ‘value’ – especially non-rival, non scarce, subject to increasing returns and intangible value. </span></div>
<div>
<br /></div>
<div>
<blockquote class="tr_bq">
<span style="font-family: Calibri, sans-serif;"><i>We are at the dawn of the Age of Entanglement. In the Age of Enlightenment, we learned that nature followed laws. … understanding these laws, we could predict and manipulate. ... We granted ourselves god-like powers: to fly, communicate across vast distances, hold frozen moments of sight and sound, transmute elements, create new plants and animals. … we orchestrated fantastic chains of causes and effect in our political, legal, and economic systems as well as in our machines. <b>Our philosophies neatly separated man and nature, mind and matter, cause and effect. We learned to control.</b></i></span></blockquote>
<blockquote class="tr_bq">
… <span style="font-family: Calibri, sans-serif;"><i>we constructed digital computers, the very embodiments of cause and effect. <b>Computers are the cathedrals of the Enlightenment, the ultimate expression of logical deterministic control</b>. … we learned to manipulate knowledge, … beyond the capacity of our own minds. … <b>We began to build systems with emergent behaviors that were beyond our own understanding, creating the first crack in the foundation.</b></i></span> </blockquote>
<blockquote class="tr_bq">
<span style="font-family: Calibri, sans-serif;"><i>So what is this brave new world that we are creating, governed neither by the mysteries of nature or the logic of science, but by the magic of their entanglement? It is governed by the mathematics of strange attractors. Its geometry is fractal. Its music is improvisational and generative rather than composed… progress in the Age of Entanglement is synthetic and comes from putting things together</i></span></blockquote>
<div align="RIGHT">
<span style="color: blue;"><span style="font-family: 'Times New Roman', serif;"><span style="font-size: x-small;"><u><a href="http://jods.mitpress.mit.edu/pub/AgeOfEntanglement">Neri Oxman – </a><a href="http://jods.mitpress.mit.edu/pub/enlightenment-to-entanglement">Journal of Design and Science</a></u></span></span></span></div>
</div>
<div>
<br /></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">In the age of Digital Entanglement the Bitcoin is a currency technology, built on a deeply disruptive technology, called the Blockchain.</span></div>
<div>
<br /></div>
<div>
<blockquote>
<span style="font-family: Calibri, sans-serif;"><i>[Blockchain] is to Bitcoin, what the internet is to email. A big electronic system, on top of which you can build applications. Currency is just one.</i></span><br />
<div align="RIGHT">
<span style="font-family: Calibri, sans-serif;"><span style="font-size: x-small;"><i>Sally Davies, FT Technology Reporter</i></span></span></div>
</blockquote>
<span style="font-family: Calibri, sans-serif;">The blockchain is a distributed ledger. For example, every Bitcoin account holder has a copy of ‘the ledger’ of all Bitcoin transactions. There is no central administrator.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Transactions are synchronized via complex encrypted algorithms ensuring all copies correctly record transactions – ensuring ‘no dollar is spent twice’. Transactions take 10 minutes to ‘clear’, are grouped in a ‘block’ distributed across the network. A validated block is added to previous blocks in a chain = ‘blockchain’. </span><br />
<span style="font-family: Calibri, sans-serif;">This ledger is open to any form of record – property deeds, insurance, academic, real estate, legal, health care, bio-data. The Blockchain emerges as a digital institution of accounting – enabling more efficient trade, exchange, and record of any form of value creation. </span><br />
<blockquote>
<span style="font-family: Calibri, sans-serif;"><i>The technology likely to have the greatest impact on the next few decades has arrived. And it’s not social media. It’s not big data. It’s not robotics. It’s not even AI. … It’s called the blockchain. </i></span><br />
<div align="RIGHT">
<span style="font-family: Calibri, sans-serif;"><span style="font-size: x-small;"><i>Don Tapscott</i></span></span></div>
</blockquote>
<span style="font-family: Calibri, sans-serif;">The most significant factors of Blockchain applications and platforms have not yet been invented, yet when we recount that last fundamental innovation in accounting – we get hints of how profoundly accounting innovation can impact societies.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<blockquote>
<span style="font-family: Calibri, sans-serif;"><i>Double-entry bookkeeping was deployed … in the 1300s. … this fundamental atomic unit of tracking and managing value–is still based on this 700-year-old invention. … we have the opportunity to create a system of accounting of the 21st century–a system beyond numbers in ledgers and utilizes machine learning, multiparty computation, and algorithmic representation to redefine “value.”</i></span> </blockquote>
<blockquote>
… <span style="font-family: Calibri, sans-serif;"><i>the technology of the financial system is built on top of a way of thinking about money and value … designed when all we had were pen and paper ... we reduce complexity [by using] a common method of pricing, put elements into categories, and add them up. … trying to make the system “better” … without addressing the underlying problem of a lossy and oversimplified view of the world.</i></span><br />
<div align="RIGHT">
<a href="https://www.blogger.com/blogger.g?blogID=3871838199495065088#.wd0cbq547"><span style="color: blue;"><span style="font-family: 'Times New Roman', serif;"><span style="font-size: x-small;"><u>Joi Ito – Reinventing Bookkeeping and Accounting (In Search of Certainty)</u></span></span></span></a></div>
</blockquote>
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">The Blockchain signals an emergence of a new attractor of efficiency for economics, work and institutions. A creator releases a creation on the Blockchain. All can access it and are recorded on the Blockchain when they do – crediting the creator. Anyone can add to or recombine it with other creations and release ‘mash-up’. Others using the new combination give credit to original creator and to the ‘added value’ creator. All access, use and value-added are recorded, accredited and accounted for via the Blockchain.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">This sort of accounting system increases social trust, resilience and agility (Pentland, 2014). It reduces transactions costs and by establishing trusted networks enables an exponential increase in idea and knowledge flow. In the world of accelerating change, we now live in a ‘beta-world’ and will always be ‘newbies’ (Kelly, 2016). A ‘beta world’ of eternal ‘newbies’ needs to steward intrinsic motivation to enable rapid scaling of learning to adapt to new technology, systems, processes as well as deeper engagement, participation, trust-based social fabric for collaboration and self-organization. </span><br />
<blockquote>
<span style="font-family: Calibri, sans-serif;"><i>Learners do not receive or even construct abstract, “objective,” individual knowledge; rather, they learn to function in a community. They acquire that particular community’s subjective viewpoint and learn to speak its language. Learners are acquiring not explicit, formal “expert knowledge,” but the embodied ability to behave as community members.</i></span><br />
<div align="RIGHT">
<span style="font-family: Calibri, sans-serif;"><span style="font-size: x-small;"><i>Brown and Duguid, 1991, p. 48</i></span></span></div>
</blockquote>
<br /></div>
<div>
<h2 class="western">
Conclusion</h2>
</div>
<div>
<span style="font-family: Calibri, sans-serif;">The constraint that the radically transparent, globally networked, non-rival and near zero-marginal cost economy of the emerging digital environment places on the construction of identity implies that the ‘individual’ is no longer the smallest unit which society can be reduced to. The individual is no longer a whole self-contained unit – but now become divisible among unpredictable varieties of networks, interests, projects and groups.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">As McLuhan noted the printing press enabled the emergence of the mass individual – the digital environment creates constraints for the emergence of ‘Dividuals’ (Deleuze, 1992). Dividuals are like fractal mosaics of data, networks, samples, markets, communities and ‘banks’ as vehicles of value storage, exchange, transformation and recombination. Knowledge is the currency of digital societies measured via transparent behavioral action and creation. The Individual Dividual is a mosaic identity-as-index of continual networking – surfing the digital waves of change.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">The digital environment is becoming one general purpose platform of costless coordination. This new boundary condition shapes the attractor of efficiency to favour self-organized processes of social computing – assembling knowledge networks as and when needed. Enabling a move from a hierarchical attractor of efficiency based on principal-agent accountability towards a new attractor based methods of agent-forum accountability. Wikipedia demonstrates a platform enabling a capacity to develop shared mental models, common rules, languages and purpose (e.g. see North, 1981, 1990, 2005; Ostrom, 1990, 2002, 2005).</span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;"><b>The Job is Dead – Long live Net-Work.</b></span></div>
<div>
<br /></div>
<div>
<span style="font-family: Calibri, sans-serif;">Personal Brand can likely become more salient retrieving (in a McLuhan sense) a tribal type identity. However, we will likely become comfortable having multiple complex ‘Brand Personas’ suitable to a fractal-like mosaic of self-organizing networks, interests and groups. Rather than a rigid unique character of the tribal gatherer group the digital environment enables an adaptive ‘Individuated Character’ corresponding to bifurcating social contexts – also held accountable through agent-forum mechanisms (Bovens, 2010) and forms of reciprocal accountability (Brin, 1999).</span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><br /></span></div>
<div>
<h2 class="western">
Bibliography</h2>
</div>
<div>
<span style="font-family: Calibri, sans-serif;"><span lang="en-US">What is not included in this bibliography is are all the citations from an environmental scan weekly newsletter that has been undertaken since 2010. However, only the newsletters produced since the fall of 2014 are available for viewing at: <a href="http://johnverdon-friday-thinking.blogspot.ca/">http://johnverdon-friday-thinking.blogspot.ca/ </a> </span></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Aaltonen, Mika. 2010. <i>Robustness: Anticipatory and Adaptive Human Systems</i>. ISCE Publishing.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ahonen, Tomi T., Moore, Alan. 2005. <i>Communities Dominate Brands: Business and Marketing Challenges for the 21</i><sup><i>st</i></sup><i> Century</i>. Futuretext. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Alberts, David S. 2002. <i>Information Age Transformation: Getting to a 21</i><sup><i>st</i></sup><i> Century Military</i>. Command and Control Research Program. <a href="http://www.dodccrp.org/">www.dodccrp.org</a>.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Alberts, David S., Hayes, Richard E. 2003. <i>Power to the Edge: Command and Control in the Information Age</i>. Command and Control Research Program. <a href="http://www.dodccrp.org/">www.dodccrp.org</a>.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Alberts, D.S. (2007) Agility, Focus, and Convergence: The Future of Command and Control<u>.</u> <i>The International C2 Journal, Vol 1, No 1</i>: 1-30 </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Aldhous, Peter. 2009. <i>Genome sequencing falls to $5000.</i> New Scientist. <a href="http://www.newscientist.com/article/dn16552-company-will-sequence-your-dna-for-5000.html?DCMP=OTC-rss&nsref=genetics">http://www.newscientist.com/article/dn16552-company-will-sequence-your-dna-for-5000.html?DCMP=OTC-rss&nsref=genetics</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Allen, Douglas, W. 2011. <i>The Institutional Revolution: Measurement and the Economic Emergence of the Modern World</i>. University of Chicago Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Anderson, Chris. 2008. <i>The Long Tail: The Future of Business is Selling More of Less</i>. Hyperion: New York.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Anderson, Chris. 2010. <i>In the Next Industrial Revolution, Atoms Are the New Bits.</i><span lang="en-US"> <a href="http://www.wired.com/magazine/2010/01/ff_newrevolution/all/1">http://www.wired.com/magazine/2010/01/ff_newrevolution/all/1</a> </span></span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span lang="en-US">Arthur, W. Brian. (2009) </span><span lang="en-US"><i>The Nature of Technology: What It Is and How It Evolves</i></span><span lang="en-US">. London: Free Press. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span lang="en-US"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Arquilla, John, Ronfeldt, David. 1997. <i>In Athena’s Camp: Preparing for Conflict in the Information</i> <i>Age. </i>Prepared for the Office of the Secretary of Defense. </span><span style="font-family: Calibri, sans-serif;">National Defense Research Institute. Washington, D.C.: RAND.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Atkinson, Simon Reay; Moffat, James. 2005. The Agile Organization: From Informal Networks To Complex Effects and Agility. CCRP. <a href="http://www.dodccrp.org/html2/pubs_pdf.html">http://www.dodccrp.org/html2/pubs_pdf.html</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Bar-Yam, Y. 2006. <i>Complexity Rising: From Human Beings to Human Civilization</i>. New England Complex Systems Institute, Cambridge, MA. Presented at DRDC Complexity Workshop, Nov 2006, Valcartier. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Beinhocker, Eric D. 2006. The Origin of Wealth: Evolution, Complexity, and the Radical Remaking of Economics. Harvard Business School Press: Boston.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Benkler, Yochai. 2006. <i>Wealth of Networks: How Social Production Transforms Markets and Freedom. </i>Yale University Press. <a href="http://www.benkler.org/wealth_of_networks/index.php/Download_PDFs_of_the_book">http://www.benkler.org/wealth_of_networks/index.php/Download_PDFs_of_the_book</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Benkler, Yochai. <i>Coase’s Penguin, or Linux and the Nature of the Firm. </i>2002. Yale Law Journal. Vol. 112 v.04.3 August <a href="http://www.benkler.org/CoasesPenguin.PDF">http://www.benkler.org/CoasesPenguin.PDF</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Boehm, Christopher. 2001. <i>Hierarchy in the Forest: The Evolution of Egalitarian Behavior</i>. Harvard University Press. <a href="http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest">http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Bovens, Mark. 2007. <i>Analysing and Assessing Accountability: A Conceptual Framework.</i> European Law Journal, Vol. 13, No. 4, July 2007, pp. 447–468</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Bousquet, Antoine. 2009. <i>The Scientific Way of Warfare: Order and Chaos on the Battlefields of Modernity</i>. Hurst & Company. London. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brafman, Ori.; Beckstrom, Rod, A. 2006. <i>The Starfish and The Spider: The Unstoppable Power of Leaderless Organizations.</i> Portfolio, Penguin Books: London. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brin, David. 1998. <i>The Transparent Society: Will Technology Force Us to Choose Between Privacy and Freedom?</i> Reading, Massachusetts: Addison-Wesley. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brown, John Seely; Duguid, Paul. 2000. <i>The Social Life of Information.</i> MaGraw-Hill. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brown, John Seely; Adler, Richard P. 2008. <i>Minds on Fire: Open Education, The Long Tail, and Learning 2.0.</i> EDUCAUSEreview, Jan/Feb 2008. <span style="font-size: x-small;"><a href="http://connect.educause.edu/Library/EDUCAUSE+Review/MindsonFireOpenEducationt/45823?time=1220901893">http://connect.educause.edu/Library/EDUCAUSE+Review/MindsonFireOpenEducationt/45823?time=1220901893</a> </span></span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brown, John Seely; III John, Hagel; Davidson, Lang. 2010. <i>The Power Of Pull: How Small Moves, Smartly Made, Can Set Big Things in Motion</i>. New York: Basic Books.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brown, John Seely; Thomas, Douglas. 2011. <i>A New Culture of Learning</i>. Createspace </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Brynjolfsson, Erik; Saunders, Adam. 2009. <i>Wired for Innovation: How Information Technology is Reshaping the Economy.</i> The MIT Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Burt, R.; Cook, K.; Lin, N. 2001. <i>Social Capital: Theory and Research</i>. Aldine Transaction. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Cascio, J. (2005) The Rise of the Participatory Panopticon. Posted 4 May 2005. Accessed 28 August 2010. <a href="http://www.worldchanging.com/archives/002651.html">http://www.worldchanging.com/archives/002651.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Castells, Manuel. 1997. The Power of Identity : The Information Age - Economy, Society and Culture. Blackwell Publishers. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Castells, Manuel. 2000. <i>End of Millenium.</i> Blackwell Publishers. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Castells, Manuel. 2000. <i>The Rise of the Network Society.</i> Blackwell Publishers. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Castells, Manuel. 2001. <i>The Internet Galaxy: Reflections on the Internet, Business, and Society</i>. Oxford University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Castronova, Edward. 2002<i>. On Virtual Economies</i>. CESifo Working Paper No. 752, Category 9: Industrial Org. <a href="http://www.ssrn.com/">http://www.ssrn.com/ </a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Chia, R., & Holt, R. 2009. <i>Strategy Without Design: The Silent Efficacy of Indirect Action</i>. Cambridge, UK: Cambridge Uni. Press </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Coase, Ronald, 1990. The Firm, the Market, and the Law. University Of Chicago Press; Reprint edition. <a href="http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase">http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Collins, Harry. 2010. <i>Tacit & Explicit Knowledge</i>. Chicago: University of Chicago Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;">Deacon, Terrance, W. 2011. </span><span style="font-family: Calibri, serif;"><i>Incomplete Nature: How Mind Emerged From Matter</i></span><span style="font-family: Calibri, serif;">. WW Norton. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">De Landa, Manuel. 1991. <i>War in the Age of Intelligent Machines</i>. Zone Books, MIT Press, New York. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">De Landa, Manuel. 1997. <i>A Thousand Years of Nonlinear History</i> Zone Books: New York. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">De Landa, Manuel, 2001. <i>Open-Source: A movement in Search of a Philosophy.</i> Presentation at the Institute for Advanced Study, Princeton, New Jersey. <a href="http://www.cddc.vt.edu/host/delanda/pages/opensource.htm">http://www.cddc.vt.edu/host/delanda/pages/opensource.htm</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">De Landa, M. 2002. <i>Intensive science and virtual philosophy</i>. London: Continuum.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">De Landa, Manuel, 2006. <i>A New Philosophy of Society: Assemblage Theory and Social Complexity.</i> Continuum: London. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">De Landa, Manuel. 2012. <i>Emergence, Causality and Realism</i>. Architectural Theory Review. <a href="https://www.blogger.com/blogger.g?blogID=3871838199495065088#vol_17">Volume 17</a>, <a href="http://www.tandfonline.com/toc/ratr20/17/1">Issue 1</a>. <a href="http://www.re-press.org/book-files/OA_Version_Speculative_Turn_9780980668346.pdf">http://www.re-press.org/book-files/OA_Version_Speculative_Turn_9780980668346.pdf</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Deleuze, Gilles. 1992. Postscript on the Societies of Control. <i>October</i>, Vol. 59. (Winter, 1992), pp. 3-7. <span style="font-family: 'Times New Roman', serif;"><span style="font-size: x-small;"><a href="http://links.jstor.org/sici?sici=0162-2870%28199224%2959%3C3%3APOTSOC%3E2.0.CO%3B2-T">http://links.jstor.org/sici?sici=0162-2870%28199224%2959%3C3%3APOTSOC%3E2.0.CO%3B2-T</a></span></span> </span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Diamond, Jared. 1999. <i>Guns, Germs, and Steel: The Fates of Human Societies</i>. New York: Norton. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Diamond, Jared.2005. <i>Collapse: How Societies Choose to Fail or Succeed.</i> Penguin Paperbacks. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Doctorow, Cory. 2012. <span style="font-family: Calibri, serif;"><i>Disorganised but effective: how technology lowers transaction costs</i></span>. The Guardian. 21 June, 2012. <a href="http://www.theguardian.com/technology/2012/jun/21/how-technology-lowers-transaction-costs">http://www.theguardian.com/technology/2012/jun/21/how-technology-lowers-transaction-costs</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Doidge, Norman, M.D. 2007. <i>The Brain That Changes Itself.</i> Penguin. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Dunbar, Robin. 2014. Human Evolution: A Pelican Introduction. Pelican. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Dyson, Freeman. 2007. <i>Our Biotech Future</i>. The New York Review of Books. </span><span style="font-family: Calibri, sans-serif;">Volume 54, Number 12. July 19, 2007. </span><a href="http://www.nybooks.com/articles/20370" style="font-family: Calibri, sans-serif;">http://www.nybooks.com/articles/20370</a><br />
<br />
<span style="font-family: Calibri, sans-serif;">Edvinson, Leif. Malone, Michael S. 1997. <i>Intellectual Capital: Realizing Your Company’s True Value By Finding Its Hidden Brainpower</i>. New York: New York: Harper Business. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span lang="fr-CA">Eymard-Duvernay, François; Favereau, Olivier; Orléan, André; Salais, Robert; Thévenot, Laurent. </span>2003. <i>Values, Coordination and Rationality: The Economy of Conventions or The Time of Reunification in the Economic, Social and Political Sciences. </i><span lang="fr-CA">Paper presented at the Conference "Conventions et institutions: approfondissements théoriques et contributions au débat politique", Paris, 11-12 décembre 2003. </span><a href="http://www.pse.ens.fr/orlean/depot/publi/ART2004tVALU.pdf">http://www.pse.ens.fr/orlean/depot/publi/ART2004tVALU.pdf</a></span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Fairtlough, Gerard. 2005. <i>The Three Ways of Getting Things Done: Hierarchy, Heterarchy and Responsible Autonomy in Organizations.</i> Triarchy Press Ltd. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Federman, Mark; de Kerckhove, Derrick. 2003. <i>McLuhan for Managers: New Tools for New Thinking.</i> Viking Canada. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">futurelab. 2007. <i>Opening Education: 2020 and beyond: Future scenarios for education in the age of new technologies.</i> <a href="http://www.futurelab.org.uk/resources/publications_reports_articles/opening_education_reports">http://www.futurelab.org.uk/resources/publications_reports_articles/opening_education_reports</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">futurelab. 2008. <i>Designing For Social Justice: People, Technology, Learning.</i> <a href="http://www.futurelab.org.uk/openingeducation">www.futurelab.org.uk/openingeducation</a>. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Fuller, Steve. 2014. <span style="color: #666666;"><span style="font-family: Arial, serif;"><span style="font-size: x-small;"><i>Justice Beyond Privacy: As the old social bonds unravel, how can we balance free expression against security? </i></span></span></span><a href="http://iainews.iai.tv/articles/justice-beyond-privacy-auid-409">http://iainews.iai.tv/articles/justice-beyond-privacy-auid-409</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Fuller, Steve. Lipinska, Veronika. 2014. <i>The Proactionary Imperative: A foundation for Transhumanism</i>. Plagrave. MacMillan. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Gershenfeld, Neil A. 1999. <i>When Things Start to Think. </i>Henry Holt & Company. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Gibbons, M., Limoges, C., Nowotny, H., Schwartzman, S., Scott, P., & Trow, M. (1994) <i>The New Production of Knowledge: The Dynamics of Science and Research in Contemporary Societies</i>. London: Sage. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;">Gibson, William. 2007. </span><span style="font-family: Calibri, serif;"><i>William Gibson says reality has become sci-fi</i></span><span style="font-family: Calibri, serif;">.</span><b> </b><span style="font-family: Calibri, serif;"><span style="font-size: x-small;"><a href="http://www.reuters.com/article/2007/08/07/us-books-authors-gibson-idUSN2535896520070807">http://www.reuters.com/article/2007/08/07/us-books-authors-gibson-idUSN2535896520070807</a></span></span> </span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Gibson, William. 2010. <i>William Gibson says the future is right here, right now</i>. <a href="http://www.bbc.com/news/technology-11502715">http://www.bbc.com/news/technology-11502715</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Gleick, James. 2011. <i>Information: A History, A Theory, A Flood</i>. New York: Pantheon. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Graeber, David. 2004. <i>Fragments of an Anarchist Anthropology</i>. Prickly Paradigm Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;">Graeber, David. 2012. </span><span style="font-family: Calibri, serif;"><i>Debt: The First 5000 Years</i></span><span style="font-family: Calibri, serif;">. Melville House. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Greenfield, Adam. 2006. <i>Everyware: The Dawning Age of Ubiquitous Computing.</i> Peachpit Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Hagel, John; Brown, John Seely; Samoylova, Tamara. 2013. <span style="font-family: Calibri, serif;"><i>Unlocking the passion of the Explorer</i></span>. Deloitte University Press. <a href="http://dupress.com/articles/unlocking-the-passion-of-the-explorer/?id=us:el:dc:dup402:awa:shift:tmt?id=us:el:dc:dup402:awa:shift:tmt">http://dupress.com/articles/unlocking-the-passion-of-the-explorer/?id=us:el:dc:dup402:awa:shift:tmt?id=us:el:dc:dup402:awa:shift:tmt</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Haque, Umair. 2011. <i>The New Capitalist Manifesto: Building a Disruptively Better Business</i>. Harvard Business Review Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Hamel, Gary. 2011. “First Fire All the Managers”. Harvard Business Review. December 2011. <a href="http://hbr.org/2011/12/first-lets-fire-all-the-managers/ar/1?referral=00134">http://hbr.org/2011/12/first-lets-fire-all-the-managers/ar/1?referral=00134</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Hidalgo, Cesar. 2013. WHAT IS VALUE? WHAT IS MONEY? An Edge Conversation with <a href="http://edge.org/memberbio/cesar_hidalgo">Cesar Hidalgo</a>. <a href="http://edge.org/conversation/what-is-value">http://edge.org/conversation/what-is-value</a> accessed Oct. 2013. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Hodder, Ian. 2012. <i>Entangled: An Archaeology of the Relationships between Humans and Things</i>. Wiley-Blackwell.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Iannacci, Frederico; Mitleton-Kelly, Eve. 2005. “<i>Beyond Markets and Firms: The Emergence of Open Source Networks</i>”. First Monday, volume 10, number 5 (May 2005), URL: <a href="http://firstmonday.org/issues/issue10_5/iannacci/index.html">http://firstmonday.org/issues/issue10_5/iannacci/index.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Ingold, Tim. 2011. <i>The Perception of the Environment: Essays on Livelihood, Dwelling and Skill</i>. Routledge; Reissue edition. </span><br />
<span style="font-family: Calibri, sans-serif;"><a href="http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold">http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;"><span lang="en">Jenkins, H., Prushotma, R., Weigel, M., Clinton, K., Robinson, A. 2009. </span><span lang="en"><i>Confronting the Challenges of Participatory Culture: Media Education for the 21st Century</i></span><span lang="en">. Cambridge: MA: MIT Press. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span lang="en"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Juarrero, Alicia; Rubino, Carl A. 2010. <i>Emergence, Complexity, and Self-Organization: Precursors and Prototypes.</i> Isce Publishing. <a href="http://emergentpublications.com/">http://emergentpublications.com/</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Kahane, Adam. 2004. <i>Solving Tough Problems: An Open Way of Talking, Listening, and Creating New Realities.</i> Berrett-Koehler Publishers, Inc. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kahneman, Daniel. 2012. <i>Thinking, Fast and Slow</i>. Doubleday, Canada. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kauffman, Stuart. 1996. <i>At Home in the Universe : The Search for Laws of Self-Organization and Complexity</i>. Oxford University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kauffman, Stuart; Montevil, Mael; Longo, Giuseppe. 2012. <i>No entailing laws, but enablement in the evolution of the biosphere</i>. <a href="https://arxiv.org/abs/1201.2069">https://arxiv.org/abs/1201.2069</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Kauffman, Stuart. 2016. Answering Descartes: Beyond Turing. In S. Cooper & A. Hodges (Eds.), <i>The Once and Future Turing: Computing the World</i> (pp. 163-192). Cambridge: Cambridge University Press. doi:10.1017/CBO9780511863196.017</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kaufman, Stuart. 2016. <i>Humanity in a Creative Universe</i>. Oxford University Press</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kelly, Kevin. 1995. <i>Out of Control: The New Biology of Machines, Social System and the Economic World.</i> Perseus Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kelly, Kevin. 1998. <i>New Rules for the New Economy: 10 Radical Strategies for a Connected World.</i> Penguin Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kelly, Kevin. 2010. <i>What Technology Wants</i>. New York: Viking USA. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kelly, Kevin. 2016. <i>The Inevitable: Understanding the 12 Technological Forces That Will Shape Our Future.</i> Viking, USA.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kurtz, C.F.; Snowden, D.J. 2003. <i>The New Dynamics of Strategy: Sense-making in a Complex and Complicated World</i>. IBM Systems Journal. Vol. 42. No. 3. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Kurzweil, Ray. 2005. <i>The Singularity is Near.</i> Viking USA. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lakoff, George. 1995. Metaphor, Morality, and Politics. <a href="http://www.wwcd.org/issues/Lakoff.html">http://www.wwcd.org/issues/Lakoff.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Lakoff, George; Johnson, Mark.1999. <i>Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought.</i> Basic Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lakoff, George; Nunez, Rafael. 2001. <i>Where Mathematics Comes From: How the Embodied Mind Brings Mathematics into Being</i>. Basic Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lakoff, George. 2002. <i>Moral Politics: How Liberals and Cons</i></span><br />
<span style="font-family: Calibri, sans-serif;"><i>ervatives Think. </i>University of Chicago Press. </span><br />
<span style="font-family: Calibri, sans-serif;">Lakoff, George; Johnson, Mark. 2003 <i>Metaphors We Live By.</i> University of Chicago Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lakoff, George. 2008. <i>The Political Mind: Why You Can’t Understand 21</i><sup><i>st</i></sup><i> Century American Politics with an 18</i><sup><i>th</i></sup><i> Century Brain.</i> Viking. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Latour, Bruno. 2013. <i>An Inquiry into Modes of Existence: An Anthropology of the Moderns.</i> Havard University Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Leonhard, Robert R.1998. <i>Principles of War for The Information Age.</i> Presidio Press: Novato, California. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lissack, Michael, R. 2004. <i>The Redefinition of Memes: Ascribing Meaning to an Empty Cliché.</i> Journal of Memetics. <a href="https://www.blogger.com/blogger.g?blogID=3871838199495065088#Odling-Smeeetal2003">http://cfpm.org/jom-emit/2004/vol8/lissack_mr.html#Odling-Smeeetal2003</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Longo, Montévil and Kauffman. 2012. <i>No entailing laws, but enablement in the evolution of the biosphere</i>. <a href="http://arxiv.org/pdf/1201.2069.pdf">http://arxiv.org/pdf/1201.2069.pdf</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Lopez, Jose. 2003. <i>Society and Its Metaphors: Language, Social Theory and Social Structure.</i> Continuum International Publishing Group. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Lutz, Wolfgang; Sanderson, C. Warren; Scherbov, Sergei. 2004. <i>The End of World Population Growth in the 21</i><sup><i>st</i></sup><i> Century: New Challenges for Human Capital Formation & Sustainable Development.</i> IIASA, Earthscan. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Malone, Thomas. 2004. <i>The Future of Work: How the New Order of Business Will Shape Your Organization, Your Management Style, and Your Life. </i>Harvard Business School Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Malone, Laubacher & Johns. 2011. <span lang="en-US"><i>The Big Idea: The Age of Hyperspecialization</i></span> Harvard Business Review. July-August 2011<span style="font-size: x-small;">. <a href="http://hbr.org/2011/07/the-big-idea-the-age-of-hyperspecialization/ar/1?cm_sp=most_widget-_-hbr_articles-_-The+Big+Idea:+The+Age+of+Hyperspecialization">http://hbr.org/2011/07/the-big-idea-the-age-of-hyperspecialization/ar/1?cm_sp=most_widget-_-hbr_articles-_-The+Big+Idea:+The+Age+of+Hyperspecialization</a> </span></span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Mandavilli, Apoorva. 2011. Trial By Twitter. Nature. Vol. 469. 20 January. 2011. <a href="http://www.nature.com/news/2011/110119/pdf/469286a.pdf">http://www.nature.com/news/2011/110119/pdf/469286a.pdf</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;"><span lang="fr-CA">Marti, Jose Luis; Pettit, Philip.2010. </span><i>A Political Philosophy in Public Life: Civic Republicanism in Zapetero’s Spain.</i> Princeton University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;">McLuhan, Marshall; McLuhan, Eric. 1989. </span><span style="font-family: Calibri, serif;"><i>Laws of Media: The New Science</i></span><span style="font-family: Calibri, serif;">. University of Toronto Press.</span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">McLuhan, Marshall; Fiore, Quentin; Fairey, Shepard. 2001. <i>The Medium is the Massage.</i> <span style="font-family: Calibri, serif;">Gingko Press; New edition edition. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">McLuhan, Marshall. 2003. <i>War and Peace in the Global Village.</i> Penguin Canada. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">McLuhan, Marshall. 2005. <i>Understanding Me: Lectures and Interviews</i>. MIT Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">McLuhan, Marshall; McLuhan, Eric. 2011. <i>Media and Formal Cause</i>. NeoPoiesis Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Mitchell, Melanie. 2009. <i>Complexity: A Guided Tour</i>. London: Oxford University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Mitleton-Kelly, Eve. 2003. <i>Ten Principles of Complexity & Enabling Infrastructures.</i> Chapter 2 of Complex Systems and Evolutionary Perspectives on Organizations: The Application of Complexity Theory to Organizations. <a href="http://www.psych.lse.ac.uk/complexity/ICoSS/Papers/Ch2final.pdf">www.psych.lse.ac.uk/complexity/ICoSS/Papers/Ch2final.pdf</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Morton, Timothy. 2013. <i>Hyperobjects: Philosophy and Ecology after the End of the World</i>. University of Minnesota Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Morton, Timothy. 2016 </span><i>Dark Ecology: For a Logic of Future Coexistence </i><span style="font-family: Calibri, sans-serif;">Columbia University Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span lang="es-ES">Naam, Ramez. 2013. </span><span lang="es-ES"><i>The Infinite Resource: The Power of Ideas on a Finite Planet</i></span><span lang="es-ES">. UPNE. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span lang="es-ES"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Negroponte, Nicholas. 1996. <i>Being Digital.</i> Vintage. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Neilsen, Michael. 2011. <i>Reinventing Discovery: The New Era of Networked Science</i>. New Jersey: Princeton University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Nisbett. E. Richard. 2003. <i>The Geography of Thought: How Asian and Westerners Think Differently… And Why.</i> Free Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">North, Douglass, C. 1981. <i>Structure and Change in Economic History</i> W. W. Norton & Company: New York. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">North, D. C. 2005. <i>Understanding the Process of Economic Change</i>. Princeton, N.J., Princeton University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Nowotny, H., Scott, P., & Gibbons, M. 2001. <i>Re-Thinking Science: Knowledge and the Public in an Age of Uncertainty</i>. Cambridge, MA: Polity Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Nye, David E. 2007. <i>Technology Matters.</i>MIT Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Okros, Alan; Verdon, John; Chouinard, Paul. 2011. <i>The Meta-Organization: A Research and Conceptual Landscape</i>. Ottawa. Technical Report. DRDC, Center for Security Science. DRDC CSS TR 2011-13, July 2011. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Olsen, Mancur. 1971. <i>The Logic of Collective Action: Public Goods and the Theory of Groups, Second printing with new preface and appendix.</i> Harvard University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ostrom, E. (1990). Governing the commons : The evolution of institutions for collective action. Cambridge: Cambridge University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ostrom, Elenor. 2005. <i>Understanding Institutional Diversity</i>. New Jersey: Princeton University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ostrom, E. and National Research Council (U.S.). Committee on the Human Dimensions of Global Change. (2002). <i>The drama of the commons</i>. Washington: National Academy Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Oyama, Susan. 2000. <i>The Ontogeny of Information: Developmental Systems and Evolution</i>. Duke University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Pentland, <a href="https://hbr.org/search?term=alex+">Alex "Sandy"</a>. <i>Social Physics-Bitcoin-BM</i> <a href="https://idcubed.org/chapter-1-social-physics-human-centric-society/">https://idcubed.org/chapter-1-social-physics-human-centric-society/</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Pentland, Alex. 2015. <i>Social Physics: How Social Networks Can Make Us Smarter</i>. Penguin Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Pink, Daniel H. <i>Drive: The Surprising Truth About What Motivates US. </i>Penguin. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span lang="en-US">Polanyi, Michael. 1969. </span><span lang="en-US"><i>Knowing and Being: Essays by Michael Polanyi</i></span><span lang="en-US">. Chicago: University Of Chicago Press. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span lang="en-US"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Price, If. 2004. <i>Complexity, Complicatedness and Complexity: A New Science Behind Organizational Intervention?</i> E:CO Vol. 6 Nos. 1-2 2004 pp.40-48. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Principe, Lawrence, M. 2011. <i>The Scientific Revolution: A Very Short Introduction</i>. Oxford University Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Raimi, Lee; Wellman, Barry. 2012. <i>Networked: The New Social Operating System</i>. MIT Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Reed, David P. 1999. <i>That Sneaky Exponential – Beyond Metcalfe’s Law to the Power of Community Building</i>. <a href="http://www.reed.com/Papers/GFN/reedlaw.html">www.reed.com/Papers/GFN/reedlaw.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Rheingold, Howard. 2002. <i>Smart Mobs: The Next Social Revolution.</i> Perseus Publishing. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Rifkin, Jeremy. 1995. <i>The End of Work: The Decline of the Global Labor Force and the Dawn of the Post-Market Era.</i> New York, N.Y.: Jeremy P. Tarcher/Putnam Book. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Rifkin, Jeremy. 2014. <i>The Zero Cost Society: The Internet of Things, The Collaborative Commons and the Eclipse of Capitalism</i>. Palgrave. MacMilan.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ronfeldt, David. 2005. <i>Al Qaeda and its affiliates: A global trive waging segmental warfare?”. </i>First Monday, Vol. 10, No. 3 – 7 March 2005. <a href="http://www.firstmonday.org/issues/issue10_3/">http://www.firstmonday.org/issues/issue10_3/</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Ronfeldt, David; Arquilla, John. 2001. <i>Networks, Netwars, and the Fight for the Future</i>. First Monday, Vol.6, No.10 October 2001. URL: <a href="http://firstmonday.org/issues/issue6_10/ronfeldt/index.html">http://firstmonday.org/issues/issue6_10/ronfeldt/index.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Schwartz, Peter.1996. <i>The Art of the Long View: Planning for the Future in an Uncertain World</i>. Doubleday. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Schwartz, Peter; Leyden, Peter; Hyatt, Joel. 2000. <i>The Long Boom: A Vision of the Coming Age of Prosperity</i>. Perseus Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Schwartz, Peter.2003<i>. Inevitable Surprises: Thinking Ahead In a Time of Turbulence</i>. Gotham Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Schmandt-Besserat, Denise. 1997. <i>How Writing Came About.</i> <span style="font-family: Calibri, serif;">University of Texas Press; Abridged edition. </span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: Calibri, serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Shirky, Clay. 2008. <i>Here Comes Everybody: The Power of Organizing Without Organizations.</i> Penguin Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Shirky, Clay. 2008. <i>Institutions versus Collaboration.</i> TED Talks at <a href="http://www.ted.com/index.php/talks/clay_shirky_on_institutions_versus_collaboration.html">http://www.ted.com/index.php/talks/clay_shirky_on_institutions_versus_collaboration.html</a>. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Smith, Adam. (2006) The Theory of Moral Sentiments. London: Dover Publications. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Smith, Adam. <i>The Wealth of Nations</i>. 2000 Modern Library Paperback Edition. Introduction by Robert Reich. Edited, with notes, marginal summar, and enlarged index, by Edwin Cannan. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Smith, Edward, R. <i>Effects Based Operations: Applying Network Centric Warfare to Peace, Crisis and War. </i>Command and Control Research Program. <a href="http://www.dodccrp.org/">www.dodccrp.org</a>. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Smith, Rupert. 2006. <i>The Utility of Force: The Art of War in the Modern World</i>. Penguin: UK. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Snowden, David. 2002. <i>Complex Acts of Knowing: Paradox and Descriptive Self Awareness. </i> Journal of Knowledge Management, Special Issue. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Snowden, David; Stanbridge, Peter. 2004. <i>The Landscape of Management: Creating the Context for Understanding Social Complexity</i>. E:CO Special Double Issue. Vol. 6 Nos. 1-2 pp140-148. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Sterling, Bruce. 2005. <i>Shaping Things</i>. MIT Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Sterling, Bruce. 2002. <i>Tomorrow Now</i>. Random House. NY </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Surowiecki, James. 2005. <i>Wisdom of Crowds.</i> Anchor Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Tait, Andrew; Richardson, Kurt A. 2010. <i>Complexity and Knowledge Management: Understanding the Role of Knowledge in the Management of Social Networks.</i> Information Age Publishing, Inc. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Terranova, T. (2004). <i>Network Culture: Politics for the Information Age</i>. London ; Ann Arbor, MI, Pluto Press. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Thévenot, Laurent. 2004. <i>The French Convention School and the Coordination of Economic Action. </i>Interviewed by Jagd, Soren. Economic Sociology. European Electronic Newletter Vol. 5. No. 3. <a href="http://econsoc.mpifg.de/archive/esjune04.pdf">http://econsoc.mpifg.de/archive/esjune04.pdf</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Tudge, Colin. 1999. <i>Neanderthals, Bandits and Farmers: How Agriculture Really Began</i>. Yale University Press.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Uchiyama, J. Verdon, J. Wait, T. Norton, S. 2002. <i>Military HR Strategy 2020: Facing the People Challenges of the Future</i>. Chief of Staff ADM(HR-Mil), ADM (HR-Mil), DND 2002.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ulieru, Mihaela. Verdon, John. 2009. <i>Organizational Transformation In The Digital Economy</i>. Plenary Tutorial Paper IEEE Digital Ecosystems Technologies Conference. Istanbul, Turkey, May 31-June 3, 2009. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ulieru, Mihaela. Verdon, John. <i>Organizational Transformation in the Digital Economy</i>, Invited Plenary Tutorial Paper at the IEEE Industrial Informatics Conference. Cardiff , UK, June 24-26 2009</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Ulieru, Mihaela. Verdon, John. <i>IT – Revolutions in the Industry: From the Command Economy to the eNetworked Industrial Ecosystem</i>. IEEE Conference on Industrial Informatics. Paper No. KD-011452, 2008. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><span lang="en-GB"><u>Verdon</u></span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-GB">, John. 2000. </span></span><span style="font-family: 'Times New Roman', serif;"><i>Scenario-Based Strategic Planning: Integrating Strategic Planning And Decision-Making.</i></span><span style="font-family: 'Times New Roman', serif;">.</span><span style="font-family: 'Times New Roman', serif;"><span lang="en-GB">. </span></span><span style="font-family: 'Times New Roman', serif;">DSHRC Research Note 1/2000.</span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><span lang="en-US">Verdon, John. 2012. </span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US"><i>Collaboration and Knowledge Governance</i></span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US">. Optimum Online: The Journal for Public Sector Management. Vol 42, No. 3. September, 2012. </span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US"><a href="http://www.optimumonline.ca/frontpage.phtml">http://www.optimumonline.ca/frontpage.phtml</a></span></span> </span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;">Verdon, John. 2003. </span><span style="font-family: 'Times New Roman', serif;"><i>Strategic Planning Process - Uncertainty, Mitigation, Preparedness.</i></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-GB">. </span></span><span style="font-family: 'Times New Roman', serif;">D Strat HR Research Note 09/03. DND 2003.</span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><br /></span></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John. 2005. <i>Concepts Toward a Theory of Human Network-Enabled Operations </i>Directorate of Strategic Human Resources, Research Note, 02-2005. July 2005. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John; Forrester, Bruce; Tanner, Leesa. 2007. <i>Understanding the Impact of Network Technologies on the Design of Work – Social and Peer Production.</i> Technical Memorandum. DMPFD TM 2007-04. April 2007. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><span lang="en-US"><u>Verdon</u></span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US">, John. 2008. </span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US"><i>The Last Mile of the Market: How Network Technologies, Architectures of Participation and Peer Production Transform the Design of Work and Labour</i></span></span><span style="font-family: 'Times New Roman', serif;"><span lang="en-US">.</span></span> <span style="font-family: 'Times New Roman', serif;"><span lang="en-US">The Innovation Journal: The Public Sector Innovation Journal. <a href="http://www.innovation.cc/">http://www.innovation.cc/</a> 2008.</span></span></span><br />
<span style="font-family: Calibri, sans-serif;"><span style="font-family: 'Times New Roman', serif;"><span lang="en-US"><br /></span></span></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John; Forrester, Bruce; Wang, Zhigang. 2009. <i>The Last Mile of the </i></span><i style="font-family: Calibri, sans-serif;">Market: How Networks, Participation and Responsible Autonomy Support Mission Command and Transform Personnel Management</i><span style="font-family: Calibri, sans-serif;">. Ottawa: Technical Memorandum. DRDC, DGMPRA TM 2009-022, Nov 2009. DRDC</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John. 2010. <i>Stewarding Engagement, Harnessing Knowledge: Keeping the Future in Reserves.</i> Journal of Military and Strategic Studies. VOLUME 12, ISSUE 4, SUMMER 2010. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John. <i>CMP Fight of the Future - Environmental Scan 2009 – Summary Report. </i>Ottawa: Technical Memorandum. DRDC, DGMPRA TM 2012-022, December 2012. DRDC</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Verdon, John. 2012. <i>The Wealth of People – Collaboration and Knowledge Governance – A Strategic Discussion Paper: How the Digital Environment Re-Frames the Future of Knowledge and Work – From Knowledge Management to Social Computing. </i>Technical Memorandum. DRDC, DGMPRA TM 2012-003, September 2012.DRDC.</span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Watts, Duncan. 2003. <i>Six Degrees: The Science of a Connected Age.</i> W.W. Norton & Company: New York. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Watt, Dunan. 2011. <i>Everything is Obvious: Once You Know the Answer.</i> Crown Business. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Weinberger, David. 2007. <i>Everything Is Miscellaneous: The Power of the New Digital Disorder. </i>Times. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Weinberger, David. 2012. <i>Too Big To Know: Rethinking Knowledge Now That Facts Aren't Fact, Experts Are Everywhere, and the Smartest Person in the Room is the Room.</i> Basic Books. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Wellman, Barry. 2004<i>. Mobile-ized, Glocalized Interaction in a Time of Networked Individualism: Lessons Being Learned from NetLab’s Research</i>. U of T. <a href="http://www.ischool.washington.edu/mcdonald/cscw04/papers/wellman-cscw04.doc">http://www.ischool.washington.edu/mcdonald/cscw04/papers/wellman-cscw04.doc</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Wellman, Barry. 2001. <i>The Rise of Networked Individualism.</i> In Community Networks Online. Edited by Leigh Keeble. London: Taylor & Francis. </span><br />
<span style="font-family: Calibri, sans-serif;"><br /></span>
<span style="font-family: Calibri, sans-serif;">Wellman, Barry; Quan-Haase, Anabel; Boase, Jeffrey; Chen, Wenhong; Hampton, Keith; Isla de Diaz, Isabel; Miyata, Kakuko. 2003. <i>The Social Affordances of the Internet for Networked Individualism</i>. </span><br />
<span style="font-family: Calibri, sans-serif;"><a href="http://www.ascusc.org/jcmc/vol8/issue3/wellman.html">www.ascusc.org/jcmc/vol8/issue3/wellman.html</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">Wellman, Barry. 2002. <i>Little Boxes, Glocalization, and Networked Individualism.</i> Centre fo Urban & Community Studies. U of T. <a href="http://www.chass.utoronto.ca/~wellman">www.chass.utoronto.ca/~wellman</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">West, Geoffrey. 2008. <i>Superlinear Scaling for Innovation in Cities. </i><a href="http://arxiv.org/abs/0809.4994">http://arxiv.org/abs/0809.4994</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">West, Geoffrey. 2014. <i>The scaling of human interactions with city size</i>. <a href="http://rsif.royalsocietypublishing.org/content/royinterface/11/98/20130789.full.pdf">http://rsif.royalsocietypublishing.org/content/royinterface/11/98/20130789.full.pdf#</a> </span><br />
<br />
<span style="font-family: Calibri, sans-serif;">West, Geoffrey. 2014. <i>Scaling: The surprising mathematics of life and civilization</i>. <a href="https://medium.com/sfi-30-foundations-frontiers/scaling-the-surprising-mathematics-of-life-and-civilization-49ee18640a8">https://medium.com/sfi-30-foundations-frontiers/scaling-the-surprising-mathematics-of-life-and-civilization-49ee18640a8</a> </span><br />
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-64037178979394777432017-03-05T22:30:00.001-08:002017-12-02T19:18:27.645-08:00<div style="border-bottom: solid #4F81BD 1.0pt; border: none; mso-border-bottom-themecolor: accent1; mso-element: para-border-div; padding: 0cm 0cm 4.0pt 0cm;">
<div class="MsoTitle">
<h2>
<span style="font-size: large;"><b>Values in an Ecology of Tensions</b></span></h2>
<o:p></o:p></div>
</div>
Values – The children
of Value Creation – New Myths for Prosperity<br />
<div class="MsoNormal">
<o:p></o:p></div>
<h1>
<span style="font-size: 18.0pt; mso-bidi-font-size: 24.0pt;">Motif </span><span style="font-size: 9.0pt; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></h1>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTkHuURz7qe38_Ns6qB2XdO4WaZD917iH7j-OKQwuNQXi4tabaZakX39qxkMtiC4QDrGY2TvoasaRf2O1hYcDkOfTCiX6AIw1akCXzfp9HW0BnHc6YRFgU5Z7GlHTi_sqG0b0boR-ffpE/s1600/Vital+Probes+-+Values+in+ecology+of+tension.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="70" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTkHuURz7qe38_Ns6qB2XdO4WaZD917iH7j-OKQwuNQXi4tabaZakX39qxkMtiC4QDrGY2TvoasaRf2O1hYcDkOfTCiX6AIw1akCXzfp9HW0BnHc6YRFgU5Z7GlHTi_sqG0b0boR-ffpE/s200/Vital+Probes+-+Values+in+ecology+of+tension.JPG" width="200" /></a>People value<b> </b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People have values<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People exchange value<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People choose by weighing values<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People account value<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People are accountable for values<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People act and reveal value<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People act and reveal values<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People reason about greater and lesser
value<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People reason about values as more or
less valuable <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
People share value and values<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b>This weaves social fabric </b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>A fabric of choices woven by reasoning <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>Enacted in tensions and integrity <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>A fabric of that is, develops, sustains
and evolves<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>Through institutions of conversation</i></b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Culture, language, conversation make
humans deeply social. At the core of our social nature is an embodied sense of
moral accounting. We hear from every child (from the moment they can express it
in words) a ‘claim’ of ‘that’s not fair’. Our sense of moral, emotional, social
accounting is biologically embodied. One could argue that when primates groom
each other they are paying debt or establishing credit enacting a homeostasis
within a dynamic social fabric. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
How humans account and take into
account the discernment of values and value - are all forms of technology.
These technologies can include culture and language. What they do is extend memory
beyond individual recall, and enable an external recording of accounts that can
be publicly verified. As McLuhan and other have noted human shape technologies
and technologies shape humans - technology is the most human thing about us.
The human-technology dyad is complex, entangled and evolving. It both shapes
the boundary conditions that in turn shape the attractors of our ideas, our
memes and experiences of moral fabric which in turn change the boundary
conditions nudging the human environment toward new attractors. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This short paper will set the stage for
a longer paper that will explore the confluence of Values and Value in the
emerging digital environment. In turn, the digital environment is enabling
unprecedented capacities to account for value, value creation in all domains of
social and individual life and accredit the enactment of our values.</div>
<h1>
<span style="font-size: 18.0pt; mso-bidi-font-size: 24.0pt;">Key Context<o:p></o:p></span></h1>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The idea that science provides
Value-Free – Objective, Self-Evident-Fact which equals TRUTH (in itself - or is
the foundation of TRUTH) has always been scientifically inadequate. This
inadequacy acted as Science’s Shadow (in a Jungian sense) as it fought the
culture wars against the corporate organizations of Religion (defined as
arbitrary Dogmas of beliefs and faith). <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Religious dogma and Science dogma are
competing forms of certainty. Both types of dogma are inherently
self-referential. We trust science because it can establish verifiable facts –
which in turn are trustworthy because science establishes the facts by framing
them within a theory. We trust religions because they establish beliefs which
in turn are established by how religions can frame them within a dogma. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Although a century has passed since
Einstein destroyed the ‘objective frame of reference’ and proposed that space
and time were really a unity of space-time, our socio-cultural frameworks still
haven’t come close to integrating that realization within daily life. It is
curiously hard to grasp how many of the previous pillars supporting our
worldviews have been shattered in the 20th century. For example some basic
science breakthroughs that shatter the concept of a clockwork universe include:</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<ul>
<li>Einstein – that there is no objective
frame of reference,</li>
<li>Bertrand Russell – the inconsistency of
mathematic (essentially of all formal systems of logic)</li>
<li>Godel – that even if a system of logic
were consistent –it would inevitable have unprovable (e.g. blind-spots) and
thus the fundamental incompleteness of systems of formal logic,</li>
<li>Quantum Mechanics’ – uncertainty
principle (how we observe changes the observed – inability to know position and
momentum simultaneously) and entanglement,</li>
<li>Turing’s stopping/halting problem –
adding to Godel’s incompleteness.</li>
<li>Chaos – the fundamental
unpredictability of deterministic systems due to sensitivity to initial
conditions,</li>
<li>Freud, Jung and many others revealing
the unconscious determinants of behavior – more recent cognitive & social
science such as George Lakoff, Kahneman and Tversky and many others,
demolishing the notion of the ‘rational actor’</li>
<li>Complexity sciences – and the
unpredictability of emergent phenomena – non-reducibility of wholes and
inability to model some phenomena (e.g. some complex systems can’t be reduced).</li>
<li>The displacement of a ‘physics
worldview’ by biology-complexity science framework including the
unpredictability of emergent properties</li>
<li>More and Moore….</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This short list of breakthroughs has
shattered the pillars of certainty – ushering in the 21st Century as the
century of complexity and uncertainty. Even the concept of evolution is evolving
– among numerous possibilities one recent article in Nautil.us by Philip Ball
discusses some of the work in this area:</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This short list of breakthroughs has
shattered the pillars of certainty – ushering in the 21st Century as the
century of complexity and uncertainty. Even the concept of evolution is evolving
– among numerous possibilities one recent article in Nautil.us by Philip Ball
discusses some of the work in this area:<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Exactly which genes you have may not
matter so much (within reason), because the job they do is more a property of
the network in which they are embedded. <o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>This suggests that evolvability, and
the corollary of creativity or innovability, is a fundamental feature of
complex networks like those found in biology.<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>…it seems likely that the answer lies
beyond biology. Karthik Raman, a former postdoc in Wagner’s lab, now at the
Indian Institute of Technology Madras, has studied much the same issues of
functional equivalence of different circuits not for genes but for electronic
components that carry out binary logic functions. By randomly rewiring circuits
of 16 components and figuring out which of them will perform particular logic
operations, Raman found that they too have this evolvable topology. But
crucially, this property appeared only if the circuits were complex enough—if
they had too few components, small changes destroyed their function. “The more
complex they are, the more rewiring they tolerate,” says Wagner. Not only does
this open up possibilities for electronic circuit design using Darwinian
principles, but it suggests that evolvability, and the corollary of creativity
or innovability, is a fundamental feature of complex networks like those found
in biology.<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Manrubia agrees that complexity is the
key. “It seems clear that efficient navigability can only be achieved in genotype
spaces of high dimensionality,” she says. That simply puts more options in
reach—because you have more directions to reach in. “As the number of possible
neighbors of a sequence increases, the likelihood that some of those neighbors
has a viability comparable to the original one grows.” One consequence, she
says, is that there could be an adaptive imperative favoring larger genomes, at
least for organisms inhabiting varying environments: That way, you gain more in
robustness than you lose in the labor of replicating and maintaining a lot of
DNA.<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>These ideas suggest that evolvability
and openness to innovation are features not just of life but of information
itself. That is a view long championed by Schuster’s sometime collaborator,
Nobel laureate chemist Manfred Eigen, who insists that Darwinian evolution is
not merely the organizing principle of biology but a “law of physics,” an
inevitable result of how information is organized in complex systems. And if
that’s right, it would seem that the appearance of life was not a fantastic
fluke but almost a mathematical inevitability.<o:p></o:p></i></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-family: "arial" , sans-serif;"><a href="http://nautil.us/issue/41/selection/the-strange-inevitability-of-evolution-rp" target="_blank"><span style="font-size: xx-small;">PhilipBall - The Strange Inevitability of Evolution</span></a></span><o:p></o:p></div>
<div align="right" style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
And that’s the rub - there is no clear,
pure, uncontaminated, unmitigated TRUTH about Values.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
However, the legitimacy of any ‘truth’
arises from trusted social institutions – which are how human enact forms of conversation.
For example, the conversations represented by the institution of science are
shaped by rules and processes (ever evolving in rigor) that enable participant
to come to agreement on evidence/facts that support theories. It is the quality
of transparent institutional conversations that is the source of legitimacy –
not the appeal to ‘authority’ but to evidence-supported-by reasoning (theory)
tested through methods and technologies of rigorous ongoing conversations. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
A complex society has many institutions.
A very useful definition of an institution (to distinguish it from an
organization) is provided by Douglass North (a Nobel Laureate in economics)
which I paraphrase as: ‘Institutions are the rules of the game and
organizations are the players in the game’. For example, the institution of
marriage could be understood as the rules of publicly committed relationships,
while the players in the institution would include: religious organizations,
civil organizations, private sector enterprises involved in the ‘marriage
business’, narratives of romantic love, individuals wanting a committed
relationship, etc. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
I would add a nuance to North’s
definition of institutions. Rather than seeing them as ‘rules of the game’ I
think they are better conceived as ‘rules of the conversation’. Rules that
enable honest conversations and keep conversants honest.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
In his 10 January farewell speech,
President Obama made the point that democracy is most fundamentally a system
for conversations – about ideas, values, means and ends. Conversations that we
engage with in order to achieve a more ‘perfect union’. It is only through
engaged and honest conversations can a democratic society and culture,
establish any form of shared reality. An open and democratic society that enables
the production of a shared reality enables people to align values. To do this
requires many types of transparent institutions – structured to steward
generative conversations, including institutions of science, law, politics,
religion-spirit, health, political-economics, civil engagement and many more.
Without legitimate institutions of conversation, we have no hope of generating
the requisite trust for sustaining social and human progress.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
It seems that most of the current
preoccupation with the state of our institutions if almost entirely focused on
the political institutions of conversation. However, the decades of assault on
government – haven’t only been about anti-science but also about anti-religion,
and most importantly - about anti-institutions. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
What seems to be left out of the
current debate about ‘fake news’ and the ‘post-truth’ era – is the many decades
of corrosive, coercive and ubiquitous influence of advertising and marketing in
shaping media institutions and content. It is a truism that mainstream media
delivers viewers as their real product to their real clients – the marketers.
Main stream media has been – of-for-by Big Business. There is a significant
body of thought that is concerned with the transformation of the citizen into
the rational consumer - end-user. This is deeply worrisome. A shift from
citizen as equal participant to consumer-end-user is a shift in the rules of
power in the conversation.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Marketing has imbued our times and
experience. There is no aspect of modern life that hasn’t been ‘infected’ with
both the behavioral sciences and theologies of marketing. Key to the
institutions of marketing and the manufacturing of consent is a host of
methods, including cherry picking data and sources, or selective or out of
context quotes or comments, presenting false-equivalent views, omitting
genuinely alternative possibilities, conflating correlation with causation,
setting up straw men to attack, insinuating claims and the very careful
selection of metaphors and frames to shape how audience engage in the entailing
reasoning. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
However, science also has played a
deeply important role in conditioning collective sensitivity away from the
certainties of Dogmas (whether scientific or religious) toward an apprehension
of uncertainty. Science has introduced the humanity to an inevitable
uncertainty that imbues our realities. This will be covered later in the paper.
The elemental context of exploration in this paper is summarized in two ‘sound
bites’ below. I ask the reader to suspend disbelief in order to follow trails
of reasoning shaping a exploration about value and values entailed by these paradoxical
probes.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b>The TRUTH is Dead – Long Live Honesty</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b>Ethics are Dead – Long Live Social
Fabric</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-size: 18pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-size: large;"><b>Reasoning about
Paradoxes of Value and Values</b></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><br /></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>Value - Values</i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Often we begin a conversation about
Values with a focus on abstract concepts - things like justice, fairness,
equity, equality, freedom or more recently the environment, ecology,
sustainability, etc. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Companies, corporations, organizations
of all sorts and even nations try to define their culture in terms of some list
of Values. We seek to define a set of Values that can produce the ‘good life’. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Conversation about Values are
complicated because we often assume that reasoning means relying on formal
systems of logic - and thus that there is a single universal proper form of
reasoning. Further, in any formal system of logic, a contradiction is
considered evidence that there must be an error in one of the binary
proposition. For example one can’t be both, free and enslaved, autonomous and
dependent, fair and biased, etc.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The frame of right vs wrong also nudges
people to view Values as being a set of concrete, unitary, homogenous, pure
concepts - each matched with a binary opposite. For example Love vs Hate,
Equality vs Inequality, Diversity vs Homogeneity, etc.. The tendency to
framing contradiction as a right vs wrong problem rather than as an encounter
with paradox makes substantive conversation difficult. A frame of right vs
wrong nudges people toward argument - rather than conversations regarding
‘honest accounts’ of perceptions and experience. The frame of ‘honest accounts’
will be elaborated below.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>Accounting
for Value-Values</i></b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
In societies evolving toward liberal
political economies, the question of Values is entangled with metrics of
accounting. We accept as natural, efforts to measure Value Creation, exchange,
storage, etc.. We also try to measure how effectively we implement our
Values. Our language of accounting bridges the domains of Value (e.g. Values
Creation) and the systems of our Values that are embodied in our institutions
of conversation regarding justice, equity, loyalty, welfare, etc. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Value creation evokes the experience of
a concrete currency. However, currency is perhaps better imagined as a way to
accounting for information flow - or perhaps more easily understood as
information flow about value flow (creation, exchange, storage). <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This might seem logically confusing –
conflating Values with accounting - but accounting is fundamental to social
fabric. For example, primates when grooming are establishing credit or paying
debt and even young children with cry out with claims of what is ‘fair’ (which
may not be inter-subjectively valid). One could easily argue that grooming is a
conversation accounts for the dynamics of the values of social fabric. Without
some form of acknowledgement via a metric of accounting – there is no way to
implement any system of Values. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b><i>Languaging
about Value-Values</i></b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Accepting that language is a technology
of memory, communication, reasoning and thinking – it is a technology that has
become a natural human-built environment (as McLuhan noted language doesn’t
live in human rather human exist in language) – one that evolves with uses and
in return also evolves the users.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;">
<i>Words act like wild animals: “We
don’t understand that no language could ever sit still”</i><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<i><span style="background: white; color: #222222; font-family: "arial" , sans-serif;"><a href="http://www.salon.com/2016/11/29/words-act-like-wild-animals-we-do-not-understand-that-no-language-could-ever-sit-still/" target="_blank"><span style="font-size: xx-small;">John McWhorter -Words on the Move</span></a></span></i><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<br /></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
As we language about and with Values –
we can only enact them in our lives, behavior and social experience through a
personal and interpersonal ‘accounting’ with which we guide our lives.
How do we take account of our enacted values? We do this all the time - who
hasn’t heard the phrase ‘I love you more than you love me’, or ‘You’re taking
advantage of me’. These statements and so many others don’t explicitly state a
precise metric - but they do assume a ‘social-moral’ bookkeeping in all of our
relationships.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Remember the proposition –<b><i> Ethics
is Dead – Long Live Social Fabric</i></b>? When we embrace the implications of
complexity and uncertainty – we immediately surrender our capacity to know in
objective or absolute terms - ‘The Good’. We have no way to determine is a
‘good’ action taken now will really produce ‘good’ results in the next step or
several step. In the same way we have no way to determine the corresponding
implications for a ‘bad’ action – will it really result in ‘bad’ consequences?
This determination of what is ultimately ‘good’ or ‘bad’ is the foundation of
Ethics.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Morality on the other hand is the relative
assessment of action taken in terms of social judgment. For example in Adam
Smith’s 'Theory of Moral Sentiment’ he elaborates that everyone in making a
choice of behavior asks themselves ‘what will others think’. He makes the case
that all of us – want to be ‘praiseworthy’ and ‘blameless’. It is in thinking
about moral sentiments that Adam Smith used the term ‘the invisible hand’ for
the first time – suggesting that when he used the same term in discussing
market systems – the regulation of such as system also depended on social and
‘moral fabric’ (not just the price mechanism). Thus, he also suggests, that <i>moral
‘values’ accounting </i>is fundamentally implicated in social fabric.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgeo3hBDNpA7REBDSxbu4QO85OQkTZyBNbHMA5lQSVxOkYTt0IF5fHZyswEHHcNxktuDdWId56Cm-Q49Fvhyphenhyphen0r7GNMbDWKU1GXqtu_F7oiu84Qs1y3YOCHajCjaXfpez1nsYxbU_Y4PrY/s1600/TRUTH+-+perspective+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgeo3hBDNpA7REBDSxbu4QO85OQkTZyBNbHMA5lQSVxOkYTt0IF5fHZyswEHHcNxktuDdWId56Cm-Q49Fvhyphenhyphen0r7GNMbDWKU1GXqtu_F7oiu84Qs1y3YOCHajCjaXfpez1nsYxbU_Y4PrY/s320/TRUTH+-+perspective+1.jpg" width="320" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_3" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:323.2pt;margin-top:15.5pt;width:210pt;
height:210pt;z-index:251659264;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Since we’ve come to understand
relativity (no objective frame of reference), quantum phenomena (observer
changes what’s observed), chaos (sensitivity to initial conditions - hence
unknowability of how small a difference will make a difference or how large a
difference won’t make a difference at all), complexity (where new phenomena can
unpredictably emerge beyond a mere addition of components) and more and Moore.
What is in fact before us, as the reality of our survival, is the experience of
eternal wayfinding. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Wayfinding describes the process of
making our way when there is no map. Navigation is only possible when we have a
map and can plot a path from ‘A’ to ‘B’. For example – 99% of the time that a
regular airplane is travelling to its destination, it is off-course. But
because we have precise maps we continually determine precise destination -
‘the there’ and the precise locations ‘the here’. In this way, a continual
course correction enables the plane to arrive precisely at the right place. But
when the terrain is unknown, and even more – when it is always changing - then we
are immersed in a situation of wayfinding - making paths as we explore. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
We live in a reality where each step we
make – changes the conditions of the next step we ‘can’ take. A continually
changing environment requires different types of choices.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The capacity to establish a dynamic
homeostasis of values in a robust and flourishing <b><i>society-in-environment</i></b>
is vital. But enacting such is a complex endeavour where values exist within an
<b><i>ecology of tensions</i></b> is very difficult and even more so within a ‘<b><i>conversation
of paradoxes</i></b>’. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
It may seem strange to mix concepts of <i>money-as-currents/currencies-of
exchange-of-value</i> with <i>conversations-as-wayfinding-negotiations-of-Values</i>.
However, both are shaped by the attractors of value-creation. The problem is
that money is a highly constrained flow of highly constrained measures of
value. Whereas conversations of Values are widely open ‘ink-blots’ of
projection - <i>current-seas</i> that we negotiate in our wayfinding,
languaging and behavior. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The challenge, arising from this
structure of reasoning, points to the notion that a list of Values (as abstract
concepts) is less useful than an engaged conversation of values as they must be
negotiated and accounted for in our lives. This leads us to consider the idea
of a conversation dedicated to Value Creation, exchange, storage, etc. must be
developed - one that helps us address evolving networks of technology,
education, culture , collective memory and Language.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSpbgbfosF8aN39OvAkppqg-1HYGXlGwCoi7Z7JAG3l6N7gcrPElq5Ofqzb9fA8MjxxNipTlzsrtOeb-6XVQeSY2HyuabN04OKB_OHeYLtcTqtneDzp3BpgjpnVmC0yMMtpTSZ0xPX80o/s1600/illusion+-young-old+woman.gif" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSpbgbfosF8aN39OvAkppqg-1HYGXlGwCoi7Z7JAG3l6N7gcrPElq5Ofqzb9fA8MjxxNipTlzsrtOeb-6XVQeSY2HyuabN04OKB_OHeYLtcTqtneDzp3BpgjpnVmC0yMMtpTSZ0xPX80o/s320/illusion+-young-old+woman.gif" width="232" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">One data set - two hypotheses<br />
Occam's Razor is no help</td></tr>
</tbody></table>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_2" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:1.6pt;margin-top:6.15pt;width:168.8pt;
height:234.4pt;z-index:251658240;visibility:visible;mso-wrap-style:square;
mso-wrap-distance-left:9pt;mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.png"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Another fundamental shift arising in
the 20th century and at the core of the 21st - is the notion of truth. As noted
at the beginning – the proposition for the 21st century could well be “Truth is
dead - Long live Honesty”. What does this proposition mean? <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
For example:<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Science doesn’t ever ‘prove’ anything -
what it does do, is provide an honest account of evidence to support an honest
theory (one that tends to be accounted for as pragmatically useful). Science is
much more about ‘know how’ than ‘know why’. Or, all models are wrong, but some
are useful. This honest account is held accountable by the institutions of
conversation that we call peer-review.<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
A lawyer is not concerned with TRUTH of
justice, but should be concerned with an honest account of the legal means to
pursue or support a legal purpose. The honest account of lawyers is held
accountable by the institutions of conversation that include law review and
precedent. <span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
A religious advocate (in the age of
science enabled reasoning) is concerned with an honest languaging that enables
an honest experience of faith (distinct from a simple intellectual or emotional
cleaving to a belief or dogma).</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
A politician’s work is not about the
TRUTH - but rather about an honest languaging that enables people to align with
an honest implementation of Values toward a common purpose.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
By understanding that TRUTH (as an
absolute, incontestable reality) is impossible in conditions of the 21st
Century - we can focus on creating conditions for an engagement of
conversations about honest accounts of experience. This paradigm also enables
us to grasp how vital institutions of conversation are to an open democratic
society. Rather than being structured by an inadequate paradigm of formal logic
that presents only the possibility or right or wrong. Conversations focused on
‘honest accounts’ present a structure of evidence and reasoning based on
experience - including a more holistic inclusion of emotions, intuitions and
sensibilities.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIZV8547sC8gPe9gwdscyV4EBjvJAV1W89Y1UhsJERVMy447i66LzFfjWnPJFB_b7yq6geMEH6ZH0vfp0iGmO4hUoGSAytKnho9LPBCkvFuDCLOf_QZT1nlIS40P2R6UMCepM1-aBlRds/s1600/TRUTH+-+perspective+2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIZV8547sC8gPe9gwdscyV4EBjvJAV1W89Y1UhsJERVMy447i66LzFfjWnPJFB_b7yq6geMEH6ZH0vfp0iGmO4hUoGSAytKnho9LPBCkvFuDCLOf_QZT1nlIS40P2R6UMCepM1-aBlRds/s320/TRUTH+-+perspective+2.jpg" width="320" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Furthermore, is the fact that all
knowledge is always partial knowledge – the impossibility of complete knowing –
if only because any knower – can only know from a particular perspective and in
the act of knowing cannot know its process of knowing – similar to the eye not
being able to see itself seeing. Conversation is another way to frame what
Foucault defined as ‘Veridiction -production and circulation of truths that are
established, rather than foundational - but importantly govern.’<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Paul Pangaro building on the work of
Gordon Pask’s conversation theory, offers a powerful model for Conversations.
This model using the acronym CLEAT. Conversation is a process for first
establishing the Context, for the coming to ‘terms’ about the Language being
used (meanings), which then enables the building of Engagement and<i>
trust</i> so that participants can become <i>Aligned</i>. Only then
can participants begin to implement visions, plans, <i>Transactions</i> in a
self-organizing-coordinating way. See Paul Pangaro – <i><a href="http://pangaro.com/futurecom/" target="_blank">An Economy ofInsight Conversations as Transactions in the Future of Commerce</a></i> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Thus institutions of conversations are
structured processes of aligning and enabling honest accounts - or maybe this
is what we should understand as what their purpose/function should be.
Inevitably such institutions would also include a social-moral licensing of
action. People would be responsible to act both as morals beings and grasp the
each of us exist in a socially constructed identity. As noted above in
reference to Adam Smith’ s ‘Theory of Moral Sentiments’ - the moral question
ubiquitous in all human behavior is measured and accounted for in the question
- ‘If I do x what will people think’).</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<b>Change in Conditions of Change</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
As a result of the shattering of the
pillars of certainty, the 20<sup><span style="font-size: 6.5pt;">th</span></sup>
and perhaps even more in entering the early 21<sup><span style="font-size: 6.5pt;">st</span></sup>
Centuries we experience a looming zeitgeist of a sort of immanent looming
transformation – the wars to end all wars, the rapture, nuclear Armageddon, the
digital Y2K apocalypse and the acceleration of change into the ‘Singularity’.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The twentieth century began with utopia
and ended with nostalgia. Optimistic belief in the future became outmoded,
while nostalgia, for better or worse, never went out of fashion, remaining
uncannily contemporary. The word “nostalgia” comes from two Greek roots, nostos
meaning “return home” and algia “longing.” I would define it as a longing for a
home that no longer exists or has never existed. Nostalgia is a sentiment of
loss and displacement, but it is also a romance with one’s own fantasy.
Nostalgic love can only survive in a long-distance relationship. A cinematic
image of nostalgia is a double exposure, or a superimposition of two images—of
home and abroad, of past and present, of dream and everyday life. The moment we
try to force it into a single image, it breaks the frame or burns the surface. </i><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The word “nostalgia,” in spite of its
Greek roots, did not originate in ancient Greece. “Nostalgia” is only
pseudo-Greek, or nostalgically Greek. The word was coined by the ambitious
Swiss student Johannes Hofer in his medical dissertation in 1688. (Hofer also
suggested nosomania and philopatridomania to describe the same symptoms;
luckily, these failed to enter common parlance.) Contrary to our intuition,
“nostalgia” came from medicine, not from poetry or politics. It would not occur
to us to demand a prescription for nostalgia. Yet in the seventeenth century,
nostalgia was considered to be a curable disease, akin to a severe common cold.
Swiss doctors believed that opium, leeches, and a journey to the Swiss Alps
would take care of nostalgic symptoms. Among the first victims of the newly
diagnosed disease were various displaced people of the seventeenth century:
freedom-loving students from the Republic of Berne studying in Basel, domestic
help and servants working in France and Germany, and Swiss soldiers fighting
abroad. The epidemic of nostalgia was accompanied by an even more dangerous
epidemic of “feigned nostalgia,” particularly among soldiers tired of serving
abroad.</i><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<span style="font-size: xx-small;"><span style="font-family: "arial" , sans-serif;"><a href="http://www.iasc-culture.org/eNews/2007_10/9.2CBoym.pdf" target="_blank">Nostalgia and Its Discontents</a> - </span></span><span style="font-family: "arial" , sans-serif; font-size: xx-small;">Svetlana Boym</span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: right;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt;">
<o:p> </o:p><span style="background-color: transparent;">We are living through times of deep
transition. The future is continually threatened with colonization by the past
- by incumbents and their legacy systems and business models. Paradoxically,
the digital environment also enables a retrieval of a new form of tribalism -
the more massive assemblages of network parochialisms. It also paradoxically
changes the boundary conditions created by the frictions of transaction &
coordination. As a consequence there is also an emergent sense of possibility
of global alignment - new adjacent possibles that can shape boundary conditions
for a vast sharing of value attractors. We see this in massive movements -
movements that loom in their potential to mobilize citizens everywhere. Also
paradoxically incumbent powers are hysterically working to enact centralized
command-control of citizens (in the name of security).</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Modern nostalgia is paradoxical in the
sense that the universality of its longing can make us more empathetic towards
fellow humans, and yet the moment we try to repair that longing with a
particular belonging—or the apprehension of loss with a rediscovery of identity
and especially of a national community and unique and pure homeland—we often
part ways with others and put an end to mutual understanding. Algia (or
longing) is what we share, yet nostos (or the return home) is what divides us.
The promise to rebuild the ideal home lies at the core of many powerful
ideologies today, tempting us to relinquish critical thinking for emotional
bonding. The danger of nostalgia is that it tends to confuse the actual home
and the imaginary one. In extreme cases it can create a phantom homeland, for
the sake of which one is ready to die or kill. Unreflective nostalgia can breed
monsters. Yet the sentiment itself, the mourning of displacement and temporal
irreversibility, is at the very core of the modern condition. While claiming a
pure and clean homeland, nostalgic politics often produces a “glocal” hybrid of
capitalism and religious fundamentalism, or of corporate state and Eurasian
patriotism. The mix of nostalgia and politics can be explosive.</i><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<span style="font-size: xx-small;"><span style="font-family: "arial" , sans-serif;"><a href="http://www.iasc-culture.org/eNews/2007_10/9.2CBoym.pdf" target="_blank">Nostalgia and Its Discontents</a> - </span></span><span style="font-family: "arial" , sans-serif; font-size: xx-small;">Svetlana Boym</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: left;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The digital environment favors a
trajectory of near zero marginal cost and increasing network enablement - which
has been linked with an exponential increase in the value of a network. For
example, Metcalf’s law - the value of a network is the number of nodes squared
- n2. However, the value of a network has also be defined as a derivative of
‘group forming possibilities’ which would suggest a value of 2 to the power of
the number of nodes - 2n (Reed’s Law).<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This suggests a real potential for new
forms of value creation (also exchange, storage and accounting) including
possibilities of participatory democracy - new means of engaging citizens and
assembling their knowledge and creativity as and when needed in a transparent
accounting of the Values involved. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Despite increasing efforts to impose
top-down control and ‘surveillance’, the efforts to colonize the possibilities
of emerging digital environment with frames and models of the past, will be
displaced. The economics of the digital environment are a change in conditions
of change that favor greater forms of self-organization for efficient and
effective action . The clockwork universe that promises control has been
shattered as the sciences of chaos and complexity have suggested. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Given the dissolution of a clockwork
and predictable universe we are forced to attend more deeply to an
understanding of language that enables institutions of conversation. Such
institutions facilitate the ability of wayfinding through the evolving and
embodied paradoxes of languaging as participants seek to understand each other.
(See Harry Collins’ ‘<a href="http://press.uchicago.edu/ucp/books/book/chicago/T/bo8461024.html" target="_blank">Explicit and Tacit Knowledge</a>’ – Collins studies how scientist
actually work and share knowledge).</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The context of sharing knowledge and
values must also include the powerful scaffolds provided by frames, metaphors
and narrative in establishing structures that form how people reason. Thus not
only is it an inevitable condition that nothing is black and white but also
that we have to move away from finding binary be-all and end-all Values.
Everything evolves and is emergent. We have no idea where we will end up.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The final page – explores the power of
metaphors to structure how we reason. Metaphors create an entailing logic. By
listing common metaphors people use to describe ‘love’, the entailing logic of
reasoning is illustrated. Another short example – even in math – the initial
metaphor for numbers were ‘points on a line’ until Cantor developed another
metaphor of sets (categories or buckets) with which to imagine and reason about
‘numbers’ (see Lakoff and Nunez, ‘<a href="https://en.wikipedia.org/wiki/Where_Mathematics_Comes_From" target="_blank">Where Mathematics Comes From</a>’).</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Even more profound is that we
inevitably must ‘colonize’ the unknown with metaphors that we are familiar
with. The reason being is that a metaphor is essentially a
‘cross-domain-mapping-of-knowledge’. Thus, metaphors/frames/narratives are
necessary ways that enable humans to initially grasp new experiences, phenomena
or realities. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The challenge of the emerging digital
environment involves the problem of how we can align and account for value and
values. A possible suggestion lies in the capacity to harness shared meaning by
means of various sorts of folksonomy of crowdsourcing of perceptions. We can
see such possibilities in the many ways that various platforms use participant
accounts - such as reader reviews in Amazon, likes in Facebook-Twitter-Google+
and other platforms. These sorts of simple accounts of acknowledgement,
provides a sort of accounting of consensual value, value creation and
accounting of how people perceive Values being enacted. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The infosphere will eventually enable
the accounting of almost all instances of value creation and therefore enable
ways to credit and circulate new forms of value creation as currency. A
currency arising in various forms of conversation of values. For example the
emerging technology of the Blockchain (a massive distributed accounting ledger)
holds incredible promise to disrupt the traditions of currency. However this
sort of disruption faces cultural challenges that are almost mythical in
nature. <o:p></o:p></div>
<div style="margin-bottom: .0001pt; margin: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<b><i>Modern nostalgia is a mourning for the
impossibility of mythical return, for the loss of an “enchanted world” with
clear borders and values. It could be a secular expression of a spiritual
longing, a nostalgia for an absolute, for a home that is both physical and
spiritual, for the edenic unity of time and space before entry into history.
The nostalgic is looking for a spiritual addressee. Encountering silence, he
looks for memorable signs, desperately misreading them. </i></b><span style="font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<span style="font-size: xx-small;"><span style="font-family: "arial" , sans-serif;"><a href="http://www.iasc-culture.org/eNews/2007_10/9.2CBoym.pdf" target="_blank">Nostalgia and Its Discontents</a> - </span></span><span style="font-family: "arial" , sans-serif; font-size: xx-small;">Svetlana Boym</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: left;">
<span style="font-family: "arial" , sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
This modern nostalgia includes a
yearning for ‘moral clarity’ of a binary, right and wrong - of simple concrete
Values with clear opposites. Despite the 20th century’s long list of
destruction of binary paradigms, the challenge of overcoming a binary worldview
seems as difficult as ever. There is also another contributing nuance to
a cultural clinging to this sort of nostalgic perception. We must all contend
with the zeitgeist of immanence - of displacement from our own pasts – the
experience of being ever more refugees from our own childhood.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>In the end,
the only antidote for the dictatorship of nostalgia might be nostalgic
dissidence. Nostalgia can be a poetic creation, an individual mechanism of
survival, a countercultural practice, a poison, or a cure. It is up to us to
take responsibility for our nostalgia and not let others “prefabricate” it for
us. The prepackaged “usable past” may be of no use to us if we want to
co-create our future. Perhaps dreams of imagined homelands cannot and should
not come to life. Sometimes it is preferable (at least in the view of this
nostalgic author) to leave dreams alone, let them be no more and no less than
dreams, not guidelines for the future. While restorative nostalgia returns and
rebuilds one’s homeland with paranoic determination, reflective nostalgia fears
return with the same passion. Home, after all, is not a gated community.
Paradise on earth might turn out to be another Potemkin village with no exit.
The imperative of a contemporary nostalgic is to be homesick and sick of
home—occasionally at the same time.<o:p></o:p></i></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-size: xx-small;"><span style="font-family: "arial" , sans-serif;"><a href="http://www.iasc-culture.org/eNews/2007_10/9.2CBoym.pdf" target="_blank">Nostalgiaand Its Discontents</a> -</span></span><span style="font-family: "arial" , sans-serif; font-size: xx-small;">Svetlana
Boym</span></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<o:p></o:p></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p> </o:p>Thus context of values in the 21st
Century is an emerging condition of navigating paradoxes. Although we have been
disciplined to think that science and logic precludes contradiction and paradox
– the situation actually highlights how all apparent paradoxes call for a
choice.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
And choice remains very messy, because
there is always a proliferation of facts. <b>Facts
are innumerable – making the choice of those that matter is more difficult than
we often assume</b>. Many time observations are contested – and/or have
conflicting interpretations. Ultimately every determination of a fact is an act
of choice of an aesthetic perspective. Even if all aspects of an experience or
experiment were fully explicable (e.g. explicit knowledge) – we can’t include
all of the explicit facts available. More importantly we have no way of knowing
which explicable fact may be vital for others in order for them to understand and
replicate an experiment (see Harry Collins – ‘Explicit and Tacit Knowledge’).
We assume that knowing the ‘facts’ is equivalent to knowing the ‘TRUTH’.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>… human and
nonhuman interpretations, descriptions, and explanations of the world are very
similar in many respects. They differ in the role of choices, difficult but
possible for us, impossible for many others. Choices are key to driving
scientific conversations forward. The most powerful and difficult choices cause
scientific revolutions. Choices build the edifice of knowledge, beginning with
a description and a question whose answer adds the next brick to the edifice.<o:p></o:p></i></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-family: "arial" , sans-serif; font-size: 11pt;">Andreas
Wagner - </span><span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Paradoxical
Life: Meaning, Matter and the Power of Human Choice – p.178</span></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
We understand the role of choice in the
domain of quantum physics where observation interacts with matter. We are
unable to know both the position and momentum of a particle because our modes
of observation interferes with what we wish to observe. The questions we ask
via experiment changes the reality that can provide an answer. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
After thousands of years of eternal
philosophical debates – fundamental paradoxes remain unvanquished – most often
we simply mathmagically make them invisible. As George Ellis has noted –
mathematics progresses when we get rid of infinity (and thus become
unconsciously vulnerable to sensitivity to initial conditions). The irrevocable
tension at the root of our realities is that which arises between the paradoxes
– of single coins have two separate and co-creating sides (perhaps by
incorporating a quantum based understanding we could include an edge as well as
all three simultaneously).</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>For any scientific conversation, indeed
for any question one asks, it is necessary to choose one of these perspectives,
so focus either on the whole or on some of its parts. This paradox of whole and
part is as fundamental as the famed paradoxes of physics. </i><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Andreas
Wagner - </span><span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Paradoxical
Life: Meaning, Matter and the Power of Human Choice – p.193</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
In this way we see that paradox
presents a necessity of choice and in return enables a perspective for
questioning any aspect of reality. But the cost is that we must accept that the
result of that our choices of queries will always be a ‘partial’ truth – a
one-sided knowledge of what we query. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>To accept a paradoxical tension like
that of part and whole as fundamental is to facilitate choice of perspectives
that advance a conversation. Awareness of a paradox breeds the power to choose.
This choice’s power is the power to create, to formulate powerful worldviews.
Choices of perspective truly have power? Yes. Just recall where the choices of
scientist have led in as little as a century: to technology – for better or for
worse – that would have appeared sheer magic to our ancestors.</i><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Andreas
Wagner - </span><span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Paradoxical
Life: Meaning, Matter and the Power of Human Choice – p.193</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Only by being mindful that we must
choose, can we distinguish our questions from the entanglements of paradox
while remaining aware that whatever choice we make, can only lead to partial
truth – rather than any sort of ‘ultimate TRUTH’. By accepting the paradoxical
nature of values, can we appreciate that our ‘laws of nature function as
powerful sometime sophisticated metaphors. With our metaphors we can colonize
the truly unknown – in ways that enable us to grasp what is familiar and
eventually understand what is not. The value, and inherent values within our
choice of perspectives and/or of metaphors, will always depend on the questions
we ask. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><br /></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Biographies of Newton, for example,
understandably focus more on physics than alchemy or theology. The impression
we get is that his unerring judgment led him straight to truths no one else had
noticed. How to explain all the time he spent on alchemy and theology? Well,
smart people are often kind of crazy.<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>But maybe there is a simpler
explanation. Maybe the smartness and the craziness were not as separate as we
think. Physics seems to us a promising thing to work on, and alchemy and
theology obvious wastes of time. But that's because we know how things turned
out. In Newton's day the three problems seemed roughly equally promising. No
one knew yet what the payoff would be for inventing what we now call physics;
if they had, more people would have been working on it. And alchemy and
theology were still then in the category Marc Andreessen would describe as
"huge, if true."<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Newton made three bets. One of them
worked. But they were all risky.<o:p></o:p></i></div>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-family: "calibri" , sans-serif; font-size: 11pt;"><a href="http://www.paulgraham.com/disc.html" target="_blank">PaulGraham - The Risk of Discovery</a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
By accepting the deeply paradoxical
reality of value and values, we are better able to be mindful of the
responsibility and power of our active participation in co-creating of our
world. Wagner notes that ‘Humans become truly human when absolute certainty and
absolute truth dissipate’. The paradox of our freedom is that we can only
embrace it through our active response-able choice and accepting that all
choice results in an imperfect and partial knowledge. Thus we must embrace of
uncertainty. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
However - if the 21st century is the
century of complexity - then it is also the century of paradox. Fundamental
paradoxes enact ecologies of tensions embodied through values that inform our
choices. These ecologies are dynamic. As social beings we make choices that
mediate and wayfind through these ecologies by means of societal institutions
of conversation. Paradoxes which entail choices include:</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<ul>
<li>There can be no 'self' without the
immediate simultaneous arising of other.</li>
<li>No sense of safety without corresponding
issues of risk</li>
<li>No creation without requisite
destruction</li>
<li>No part without whole</li>
<li>No selection without
censoring/filtering/selection</li>
<li>No meaning without matter-as-media</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
These and many more have no objective
'right or wrong' solution. In fact, they have no real solution. They do
however, present us with situations where we faced an imperative - the need to
Choose to choose. With any choice there are entailing structures of reasoning
and consequences. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJB3n6LKNaKw-mK30WBxORtaOcLFnDFA9bgiPtRo1ZKgfS49TwxwOEmae2ef6qKpyERoXMgx_ovSrbzcb45zMJwa39Jnm2zamHB4H_jn5qSW3hIrVP2YQFOZ2b1U3o4vXqh8kz0S4ro4M/s1600/Super-position+of+paradox+values+-Final.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="298" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJB3n6LKNaKw-mK30WBxORtaOcLFnDFA9bgiPtRo1ZKgfS49TwxwOEmae2ef6qKpyERoXMgx_ovSrbzcb45zMJwa39Jnm2zamHB4H_jn5qSW3hIrVP2YQFOZ2b1U3o4vXqh8kz0S4ro4M/s400/Super-position+of+paradox+values+-Final.JPG" width="400" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_9" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:4.4pt;margin-top:.4pt;width:361.4pt;
height:270.4pt;z-index:-251655168;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:page;mso-height-relative:page'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->The Figure here, aims to illustrate a
field of paradoxes creating a possible superposition of all their related
ecologies of values. The need to choose to choose, collapses the superposition
into particular ecologies of tensions. To navi-gotiate (navigate-negotiate)
these ecologies to establish ‘honest accounts’ of value and values, we must
develop and evolve institutions of conversation. Through our conversations we
can become ‘accountable’ for the choices of what we value, how we value and
what values we enact. The institutions of conversation we create and
collectively steward enables us to formulate the conditions of our own
becoming. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
Today’s crisis claims we have suddenly
entered a ‘Post-Truth’ era. For most reasonable people this seems self-evident.
However, by scratching the surface we can see this crisis has been brewing for
a long time as our traditional certainties have become ephemeral, and even the
concept of identity has become an open-ended process and experience. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
These and many more have no objective 'right
or wrong' solution. The do however present us all with a situation where we are
faced with the need to Choose to choose – and the corresponding consequences
and reasoning entailments. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
While it is impossible to 'solve' a paradox
– perhaps we can outgrow certain instances of a paradox we may be confronted with.
In essence, we are faced with an eternal need to wayfind through the ecology of
tension that is both the context and ground that we find ourselves in.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The most import paradoxes today seem to
be the paradox of democracy - where a citizenry can actually elect a tyrant and
the paradox of freedom - where an individual or group can freely choose to give
up their freedom. In the face of the 21st Century, paradox is a deeply embodied
- deeply widespread and integral civil conversation. Our conversations should
proceed as means of probing, then sensing in order to inform our
response-ability in a context of eternal solutioning – as our questions
themselves evolve and adapt. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
If we think of classic moral dilemmas
where we are asked to choose a single life to save many lives (there are many
of them – we tend to be misdirected so that we don’t see the choices presented
as: <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>being asked to choose between saving
more life at the cost of something that makes life valuable in the first place,
or preserving more of what is of value at the cost of more life. When we allow
innocents to die to save more people overall, we are sacrificing some of the
dignity and respect we have for human life in order to keep more humans alive.
When we torture to save life, we allow more cruelty into the world in order to
keep more people in it. When we choose multiple strangers over one loved one,
we reject the special bonds of love so that others can have a chance to
maintain theirs.<o:p></o:p></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>That’s why I believe most such thought
experiments are never satisfactorily solved. Indeed, I would suggest that the
best way to use them is not to see them as puzzles to be solved at all. If we
ever face such situations in real life, we will be forced to choose, and will
have to do so based on the very particular circumstances of each case. The only
general lesson we learn from these thought experiments is that there is
sometimes a tragic conflict between life and what makes life valuable in the
first place.<o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<span style="font-size: xx-small;"><a href="https://aeon.co/ideas/life-and-death-thought-experiments-are-correctly-unsolvable?utm_source=Aeon+Newsletter&utm_campaign=9f2d5166a1-EMAIL_CAMPAIGN_2017_01_20&utm_medium=email&utm_term=0_411a82e59d-9f2d5166a1-69459217" target="_blank">Julian Baggini – Life-and-deaththought experiments are correctly unsolvable</a><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: right;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
While it is impossible to 'solve' a
paradox – perhaps we can outgrow certain instantiations of a paradox. In
essence, we are faced with an eternal need to wayfind through the ecology of
tension that is both the context and ground that we find ourselves in. Without
the claim of TRUTH to give us certainty we must depend on our institutions of
conversation and faithful accountability to honest accounting of what we value
and how we enact our values.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The 21st Century as the age of
complexity means we live in a non-linear world and our challenge is to stop
reasoning linearly and engage in multiple-forms of reasoning. The fundamental
paradox is that a single human is unable to think non-linearly in a productive
way. However, human collective intelligence mediated by 21st century digital
environment is emerging in many obvious ways. And via collective intelligence
enables us to be more than the sum of us – we become a non-linear, complex,
conscious system for an environment of continual innovation and change.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
The challenges of complexity, paradox
and conflict require innovations in our institutions of conversation – ones
that enable collaboration within increasing diversities of perspective,
capability and aims find common purposes. For people to be civilized means
building, safeguarding, evolving our institutions of conversation – it is
through these institutions that people do the difficult work of establishing
and teaching our accountability to shared value and values.<o:p></o:p></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div align="center" class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; text-align: center;">
<b><i><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #404040; font-family: "arial" , sans-serif;">Understanding
that there is no sound to one hand clapping - isn't the answer </span></i></b></div>
<div align="center" class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 6.0pt; text-align: center;">
<b><i><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #404040; font-family: "arial" , sans-serif;">The answer is
being able to live in a question<o:p></o:p></span></i></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: left;">
<span style="font-family: "arial" , sans-serif;"><br /></span></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-39622887265234572632017-01-08T23:49:00.000-08:002017-01-08T23:49:11.409-08:00Book Review "Stranger Than We Can Imagine: An Alternative History of the 20th Century”Book Review<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4KCxMUhbkeu9PIaHJGkqRCf-cSof-TSdSze80trjBYop7OumSgMm7tcMvBwGAyP206xpBGmIeHPTnFzBpegv3LF7iUmK2NnTJqfYY4B8wSj1zclqju7qwVAUBBlgi2XTVQt1PQBfh3Nc/s1600/Stranger+Than+We+Can+Imagine+-+Higgs.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4KCxMUhbkeu9PIaHJGkqRCf-cSof-TSdSze80trjBYop7OumSgMm7tcMvBwGAyP206xpBGmIeHPTnFzBpegv3LF7iUmK2NnTJqfYY4B8wSj1zclqju7qwVAUBBlgi2XTVQt1PQBfh3Nc/s320/Stranger+Than+We+Can+Imagine+-+Higgs.JPG" width="217" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Future Shock is alive
and well - in fact it is safe to say that we are all refugees from our own
childhood. And because the world is changing so rapidly it is difficult to
understand just how profoundly the world has changed. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">There are many books
looking at the future and even more looking at the past. Understanding the past
doesn’t necessarily prepare us to understand the future - hindsight is not
foresight. However, understanding history enables us to hear the rhymes in the
past that may echo in the present and so help us to anticipate tomorrow’s mytho-poetry.
</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Understanding the
rhymes of history is why I highly recommend a wonderful book that presents a
brief and special history of the 20th Century, John Higgs’s “Stranger Than We
Can Imagine: An Alternative History of the 20th Century” </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">This book contributes
to a deeper, more mythic anticipation of the future. It is clearly written,
accessible, insightful and perhaps even a profound analysis of the 20th
Century. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">To help us visualize
the impact of the 20th Century on human culture Higgs uses a key, the concept
of Omphalos. “An <i>omphalos</i> is the centre of the world or, more
accurately, what was culturally thought to be the centre of the world.” (p.15)
Another way to think about the Omphalos is as the ‘<i>axis mundi</i>’ - the
world pillar that was the link between heaven and earth. With this concept
Higgs is able to provide us with a rich account of how the 20th Century has
radically ‘uncentered’ domain after domain of human thought and experience. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Much of the discussion
about the future focuses on technology with some consideration of ethical and
social implications. There are some attempts to explore the transformation of
culture, psycho-socio experience and the concepts of identity - but most often
the visions of future technology are simply overlaid on current - cultural
constructs - with the exception of privacy. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">In 1950 there were
about 2.5 billion humans alive - that this means is there is hardly anyone
alive today whose legacy of experiences refers to the world before the 20th
Century’s marvel of techno-social change. The implementation of technologies
such as universal electrification, households filled with appliances,
ubiquitous tele-communication, refrigeration, plumbing, healthcare, the
automobile and more - these we have taken in our stride. And in this way, it
becomes clear why Alan Kay’s definition of technology as ‘everything that is
invented after we are born’ is so salient.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">More fundamentally,
Higgs’ approach maps out the deeper layers - the more mythic cultural frames
that have been displaced. Humans are biologically identical to those of the
19th Century - but a vast transformation of the psychological-cultural space in
which we live has transpired over the several generations that have lived through
the 20th Century. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">A typical person
alive in 1899 and transported to 2016 would not just suffer a shock from the
technologies we take for granted - but would suffer a deeper sort of
psychological vertigo from the loss of the ‘centers’ of the world that had held
up both the pre-modern ‘God-given’ world and the modern ‘Clockwork universe’
(the simple transmutation of ‘God’ into machine-like natural laws). </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The shock
of traveling on the first trains at 20 mph incited a claim that this experience
would literally drive people ‘crazy’ - and I’m sure if the concept of PTSD were
alive then there would have been cases of such speed induced PTSD.</span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs argues that the
‘ground’ of the Victorian world’s ‘natural order’ was held by the ‘figure’ of
the four solid <i>axis mundi</i> of Monarchy, Church, Empire and Newton. The
certainty of this world was echoed by Lord Kelvin in 1900 “there is nothing new
to be discovered in physics now. All that remains is more and more precise
measurement.’ </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">A journey through the 20th Century can
seem like an epic quest. The gallant adventurers who embark on the first
wrestle with three giants, known by single names of Einstein, Freud, and Joyce.
The must pass through the forest of quantum indeterminacy and the castle of
conceptual art. The avoid the gorgons of Jean-Paul Sartre and Ayn Rand whose
glance can turn them to stone, emotionally if not physically, and they must
solve the riddles of the Sphinxes of Carl Jung and Timothy Leary. Then things
get difficult. The final challenge is to somehow make it through the swamp of
postmodernism. It is not, if we are honest, an appealing journey. P.6</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The territory of the 20th Century
includes the dark patches of thick, deep woods. The established paths tend to
skirt around these areas, visiting briefly but quickly scurrying on as if
fearful of becoming entangled. These are area such as relativity, cubism, the
Somme, quantum mechanics, the id, existentialism, Stalin, psychedelics, chaos
mathematics and climate change. p.9</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs adds an
exclamation point by quoting Sir Arthur Eddington - </span><i style="font-family: Arial, sans-serif;">‘the universe would
prove to be not just stranger than we imagine but stranger than we can
imagine.’</i><span style="font-family: Arial, sans-serif;"> This is a fundamental realization - one that bloomed throughout
the 20th Century and is at the heart of the 21st Century.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The oldest and strongest emotion of
mankind is fear. And the oldest and strongest kind of fear is fear of the
unknown.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The most merciful thing in the world, I
think, is the inability of the human mind to correlate all its contents.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<i><span style="font-family: Arial, sans-serif;">H.P. Lovecraft</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs begins by
discussing the first ‘center-axis of the world’ that is dissolved as a
consequence of Einstein and relativity and firmly establishing that there can
be no ‘objective frame of reference’ for either perceiving the world or
understanding it. Einstein’s framework produced the first fundamental crack in
belief that certainty was achievable. This was the first blow against the
God-Given world and its proxy of the clockwork world. We must remember that
there was no fundamental conflict between early science and religion. The
conflict was between the scholastic approach that relied on scriptures for
truth of the world - versus learning God’s truth from his original book of
nature. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Although a century
has passed since Einstein destroyed the ‘objective frame of reference’ and
proposed that space and time were really a unity of space-time socio-cultural
frameworks still haven’t come close to integrating that realization within
daily life. It is curiously hard to grasp how many of the pillars supporting
our world have been shattered in the 20th century. For example some basic
science breakthroughs that shatter the concept of a clockwork universe include:</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Einstein
- that there is no objective frame of reference,<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Godel
- the fundamental incompleteness of systems of formal logic,<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Quantum
Mechanics’ - uncertainty principle and entanglement, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Turing's
stopping problem, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Chaos
- the fundamental unpredictability of deterministic systems due to
sensitivity to initial conditions, <o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">Freud,
Jung and many others revealing the unconscious determinants of behavior –
more recent cognitive & social science such as George Lakoff, Kahneman
and Tversky and many others, demolishing the notion of the ‘rational actor’
<o:p></o:p></span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; vertical-align: baseline;"><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">The
displacement of a ‘physics worldview’ by biology-complexity science
framework including the unpredictability of emergent properties<o:p></o:p></span></li>
</ul>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Even the concept of
evolution is evolving - among numerous possibilities one recent article in
Nautil.us by Philip Ball discusses some of the work in this area:</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">What Wagner is talking about is how
evolution innovates: as he puts it, “how the living world creates.” Natural
selection supplies an incredibly powerful way of pruning variation into
effective solutions to the challenges of the environment. But it can’t explain
where all that variation came from. As the biologist Hugo de Vries wrote in
1905, “natural selection may explain the survival of the fittest, but it cannot
explain the arrival of the fittest.” Over the past several years, Wagner and a
handful of others have been starting to understand the origins of evolutionary
innovation. Thanks to their findings so far, we can now see not only how
Darwinian evolution works but why it works: what makes it possible.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<h4 style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-outline-level: 1; text-align: right;">
<u><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; mso-font-kerning: 18.0pt;">The Strange
Inevitability of Evolution</span></u></h4>
<h4 style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-outline-level: 1; text-align: right;">
<u><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; mso-font-kerning: 18.0pt;">Good
solutions to biology’s problems are astonishingly plentiful.</span></u></h4>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<a href="http://nautil.us/issue/41/selection/the-strange-inevitability-of-evolution-rp"><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">http://nautil.us/issue/41/selection/the-strange-inevitability-of-evolution-rp</span></a><u><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"> </span></u><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">While many people
have some familiarity with the developments in science, Higgs also covers in
some detail the correlated developments in the domains where artists have
engaged in ‘<i>persistent attempts to destroy frames of reference</i>’. The
early examples include cubism in painting & painters such as Picasso,
Braque, Dali, Kandinsky, Gauguin, others; musicians such Schoenberg,
Stravinsky, others, and writers such as TS. Eliot, Ezra Pound and especially
James Joyce. The list is much much longer. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">He also links the intellectual
demands to grasp the emerging world of individualism the early modern
spiritualist like George Gurdjieff, Aleister Crowley (Do what thou wilt - Is
the whole of the Law), Blavatsky, and literary philosophers such Ayn Rand, and
many others. Essentially Higgs correlates the artistic birthing of
individualism. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">But it wasn’t only
art - the 20th century also began with Freud and Jung shattering the idea of a
conscious self that has complete rational control. The decentering of the
‘rational self’ has continued despite a number of detours and the entrenchment
of neo-liberal economic concepts. The work begun by early psychology has
continued with a number of cognitive and behavioral scientists - including
leading scientist such as Nobel Laureate in economics Daniel Kahneman. There
are many others worthy of note including the work of George Lakoff who has
established the fundamental role that metaphors, frames, and narratives play in
structuring how humans reason. All of these scientists have established that human
decisions are far from the control and direction of rational will. Humans are
much less rational then they are rationalizing. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">We need others, it turns out, in order
to develop to the point where we’re able to convince ourselves that we don’t
need others. </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Neuroscientists have come to view our
sense of ‘self’, the idea that we are a single entity making rational
decisions, as no more than a quirk of the mind. Brain-scanning experiments have
shown that the mental processes that lead to an action, such as deciding to
press a button, occur a significant period before the conscious brain believes
it makes the decision to press the button. This does not indicate a rational
individual exercising free will. It portrays the conscious mind as more of a
spin doctor than a decision maker, rationalizing the actions of the unconscious
mind after the fact. As the Canadian-British psychologist Bruce Hood writes,
‘Our brain creates the experience of our self as a model - a cohesive,
integrated character - to make sense of the multitude of experiences that
assault our senses throughout our lifetime.’ p.309</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs has chapters on
Uncertainty, Science Fiction, Space and Nihilism linking them in a compelling
argument that these are all inter-related in our culture. Toward the end of the
book he explores in separate chapters the domains of Sex and Teenagers and the
massive experimentational generations who use art, music and drugs in ways
unprecedented. He discusses the transformation sex as an object of cultural and
individual liberation, of research, of a force used by marketing and rise of
youth cohorts as both consumer markets and drivers of cultural and
technological change. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The last chapter
culminates the book with a focus on Networks and a planet of individuals. Essentially
networks (and the digital environment emerging from them) decenter, dissolve,
disrupt the hierarchy as the final pillar of social organization.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The network has not just reorganized
the flow of information around our society. It has imposed feedback loops into
our culture. If what we do causes suffering, anger or repulsion, we will hear
about it. Where once we regulated our behavior out of fear of punishment by our
Lord and master, now we adjust our actions in response to the buzzing cloud of
verbal judgments from thousands of people. p.306</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">In the hierarchical
kingdoms cultures of corruption accrete because the flow of information and
knowledge is filtered - reducing complexity, to complication, to the simple and
finally to the simplistic in order for the top layers to manage ever larger
spans of interdependencies. The paradox of the network as exemplified by the
Internet is that attempts to control the increasing torrent of information flow
become exposed by the inherent transparency of the network itself. The very
efficiency that the network enhances is biased by necessity (else one loses the
efficiency) of transparency. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Any attempts to disguise these actions
and impose secrecy within an organization affect that organization’s internal
flow of information. This makes it less efficient, and therefore damages it.
The wave of transparency will not be easily avoided. p.307</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">In the words of the American social
physicist Alex Pentland, ‘It is time that we dropped the fiction of individuals
as the unit of rationality, and recognized that our rationality is largely
determined by the surrounding social fabric. Instead of being actors in
markets, we are collaborators in determining the public good. p.308</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Individualism trains us to think of
ourselves as isolated, self-willed units. That description is not sufficient,
either biologically, socially, psychologically, emotionally or culturally. </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">This digital generation, born after
1990, have grown up in a form of communal panopticon. It has altered them in
ways that their parents don’t always appreciate. The older generation can view
the craze for ‘selfies,’ for example, as a form of narcissism. Yet those
self-portraits are not just attempts to reinforce a personal concept of the
individual self. They exist to be observed and, in doing so, to strengthen
connections in the network. The culture of the ‘selfie’ may seem to be about
twentieth-century individualism, but only when seen through twentieth-century
eyes. Those photographs only become meaningful when shared. p.310-11</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The millennial generation are now
competing with the entire planet in order to gain the power that the attention
of others grants. But they understand that the most effective way to get on in
such an environment is to cooperate. This generation has intuitively
internalized the lesson of game theory in a way that the people of the 1980s
never did. They have a far greater understanding of consequence, and
connections, than their grandparents. They understand the feedback loops that
corporations are still not beholden to. p.311</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The 20th century did
institute one new pillar - the domain of finance has become the central feature
of global economic functioning However, centralize fiat currency may be peaking
in the early 21st century with the advent of distributed ledger technologies.
What Wittgenstein noted of language - that words only have meaning in the
context of other words - now in the world of networks and the digital
environment becomes a ubiquitous paradigm:</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Legitimacy is something that needs to
be justified in the networked world.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">In the postmodern world, things made
sense of themselves in isolation. In a network, things have context. Multiple
perspectives are navigable and practical. This is the age of realpolitik
individualism. System behavior is altered by changes of scale, as we have
noted, and nowhere is that truer than with network growth. </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">If they were the same as the
individuals of the twentieth century, then there would be little reason for
hope, But they are not. As we can see from the bewildered way in which they
shrug off the older generation’s horror at the loss of privacy, the digital
native generation do </span></i><i><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">not see themselves using just the straitjacket of
individualism. -p.314</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The network is a beheaded deity. It is
a communion. There is no need for an omphalos any more. -p.315</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Many people think of
pre-modern, modern, and the postmodern as historical periods. Perhaps they are
- but more saliently and most curiously is that are also ways of being in the
world - states of being that exist almost simultaneously - the ardent atheist
can in moments of despair silently cry 'God help me', we all of us point to the
Sun going down (rather than look how the earth is turning), we count on a
clockwork universe as a source of secure prediction. Post-modern in our
capacity to assemble our aesthetics across history & cultures - absorb the
aliens of the past and imaginable futures. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Are we near a tipping
point? - a curious change in the conditions of change? One that is even deeper –
broader – more fundamental than the beginning of the 20th Century? </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The network also
bring</span><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">s
apparently unprecedented level of surveillance as well as sousveillance or
co-veillance (bottom-up surveillance). It also brings unprecedented levels of
collective choice and sharing of personal-community experience. The network has
enabled a vast collective spectacle and self-organized action. This also
creates of vastly pervasive permeable and transient identity - sense of self
integrated within a dynamic, shape-shifting ecology of being. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Thomas Pynchon’s
Gravity’s Rainbow creates a concept of a ‘law of human existence - related to
‘personal density’ which is directly proportional to ‘temporal bandwidth’ -
What he meant was that the sense of substantive self is related to the ‘width’
of one’s sense of presence - the width of one’s ‘now’. While Pynchon related
this to the span-thickness of past-to-future - the network includes the span of
one’s geographic space. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Thus the wider in time-space one’s dwelling the more
dense one is and the greater one’s bandwidth. Paradox of time-space-self. The
converse is the narrower one’s time-space is the more tenuous one’s being is.
Reducing one’s involvement with the past and future is inevitably a
diminishment of self as a more tenuous sense of being.</span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Every technological change that seems
to threaten the integrity of the self also offers new ways to strengthen it.
Plato warned about the act of writing—as Johannes Trithemius in the fifteenth
century warned about printing—that it would shift memory and knowledge from the
inward soul to mere outward markings. Yet the words preserved by writing and
printing revealed psychological depths that had once seemed inaccessible,
created new understandings of moral and intellectual life, and opened new
freedoms of personal choice. Two centuries after Gutenberg, Rembrandt painted
an old woman reading, her face illuminated by light shining from the Bible in
her hands. Substitute a screen for the book, and that symbolic image is now
literally accurate. But in the twenty-first century, as in Rembrandt’s
seventeenth, the illumination we receive depends on the words we choose to read
and the ways we choose to read them.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<h4 style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-outline-level: 1; text-align: right;">
<a href="http://www.nybooks.com/articles/2016/06/23/depths-of-the-digital-age/"><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; mso-font-kerning: 18.0pt;">In the Depths of the Digital Age</span></a></h4>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<a href="http://www.nybooks.com/articles/2016/06/23/depths-of-the-digital-age/"><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">http://www.nybooks.com/articles/2016/06/23/depths-of-the-digital-age/</span></a><u><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"> </span></u><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Since the onset of the
21st century new concepts to describe the ‘self’ are arising, these include the
integrational paradoxes of ‘responsible autonomy’ or ‘networked individualism’.
Although Higgs doesn’t refer to him, McLuhan was pointing this out to us early
in the second half of the 20th Century.</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The electronically induced
technological extensions of our central nervous systems, which I spoke of
earlier, are immersing us in a world-pool of information movement and are thus
enabling man to incorporate within himself the whole of mankind. The aloof and
dissociated role of the literate man of the Western world is succumbing to the
new, intense depth participation engendered by the electronic media and
bringing us back in touch with ourselves as well as with one another. But the
instant nature of electric-information movement is decentralizing — rather than
enlarging — the family of man into a new state of multitudinous tribal
existences. </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Our whole cultural habitat, which we
once viewed as a mere container of people, is being transformed by these media
and by space satellites into a living organism, itself contained within a new
macrocosm or connubium of a supraterrestrial nature. The day of the
individualist, of privacy, of fragmented or “applied” knowledge, of “points of
view” and specialist goals is being replaced by the overall awareness of a
mosaic world in which space and time are overcome by television, jets and
computers — a simultaneous, “all-at-once” world in which everything resonates
with everything else as in a total electrical field, a world in which energy is
generated and perceived not by the traditional connections that create linear,
causative thought processes, but by the intervals, or gaps, which Linus Pauling
grasps as the languages of cells, and which create synaesthetic discontinuous
integral consciousness.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">We confront a basic paradox whenever we
discuss personal freedom in literate and tribal cultures. Literate mechanical
society separated the individual from the group in space, engendering privacy;
in thought, engendering point of view; and in work, engendering specialism —
thus forging all the values associated with individualism. But at the same
time, print technology has homogenized man, creating mass militarism, mass mind
and mass uniformity; print gave man private habits of individualism and a
public role of absolute conformity. </span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">That is why the young today welcome their
retribalization, however dimly they perceive it, as a release from the
uniformity, alienation and dehumanization of literate society. Print
centralizes socially and fragments psychically, whereas the electric media
bring man together in a tribal village that is a rich and creative mix, where
there is actually more room for creative diversity than within the homogenized
mass urban society of Western man.</span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">I’m not claiming that freedom will be
absolute — merely that it will be less restricted than your question implies.
The world tribe will be essentially conservative, it’s true, like all iconic
and inclusive societies; a mythic environment lives beyond time and space and
thus generates little radical social change. All technology becomes part of a
shared ritual that the tribe desperately strives to keep stabilized and
permanent; by its very nature, an oral-tribal society — such as Pharaonic Egypt
— is far more stable and enduring than any fragmented visual society. The oral
and auditory tribal society is patterned by acoustic space, a total and
simultaneous field of relations alien to the visual world, in which points of
view and goals make social change an inevitable and constant by product. An
electrically imploded tribal society discards the linear forward-motion of
“progress.” We can see in our own time how, as we begin to react in depth to
the challenges of the global village, we all become reactionaries.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">Unfortunately, no society in history
has ever known enough about the forces that shape and transform it to take
action to control and direct new technologies as they extend and transform man.
But today, change proceeds so instantaneously through the new media that it may
be possible to institute a global education program that will enable us to
seize the reins of our destiny — but to do this we must first recognize the
kind of therapy that’s needed for the effects of the new media. In such an
effort, indignation against those who perceive the nature of those effects is
no substitute for awareness and insight.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: Arial, sans-serif;">The new technological environments
generate the most pain among those least prepared to alter their old value
structures. The literati find the new electronic environment far more
threatening than do those less committed to literacy as a way of life. When an
individual or social group feels that its whole identity is jeopardized by
social or psychic change, its natural reaction is to lash out in defensive
fury. But for all their lamentations, the revolution has already taken place.</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<h4 style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-outline-level: 1; text-align: right;">
<u><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; mso-font-kerning: 18.0pt;">Marshall
McLuhan - The Playboy Interview</span></u></h4>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<a href="https://www.nextnature.net/2009/12/the-playboy-interview-marshall-mcluhan/"><span style="color: #1155cc; font-family: "Arial","sans-serif"; font-size: 9.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">https://www.nextnature.net/2009/12/the-playboy-interview-marshall-mcluhan/</span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">This review hasn’t
really done justice to this book and its journeys through the history of the
20th century. It is not a linear chronological elaboration of events or
characters. It is however, a wonderful elaboration of the destructions of
pillars that have held up the framework of the Western world. It exposes or
suggests indications of the emerging mycelium of a new 21st Century framework -
one that unsettles most of us. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The zeitgeist of 21st
century is more than the millennialism - it is a sense of looming imminence,
for example - the end-of-times-rapture, nuclear armageddon, climate change, the
singularity of the rise of artificial intelligence and the complete
transformation of human social fabric, the potential emergence of humanity 2.0
or a sense of ubiquitous uncertainty. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">We are confronted in
the 21st Century with a profound challenge that includes the need to develop
new forms of reason. Reasoning that can reach beyond the syllogism, beyond
entailing law. But we can’t regress into gut thinking and intuition. We need
the development of rigor and imagination - evidence and meaning. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs’ book give us a
look at just how deeply our cultural assumptions have been rocked - a
preparation to begin to grasp how the trajectory of the 21st century suggests a
fundamental transformation of humanity, Higgs lays out is a vitally important
perspective providing an initial ground for understanding the rise of a
widespread sense of nostalgia (homesickness). A homesickness for a past that
never truly was despite the fact that the accelerating pace of change
transforms our sense of home before our very eyes.</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Nostalgia is a term
coined in the 17th century to describe physical symptoms experienced by Swiss
mercenaries fighting in foreign lands. The physical symptoms were described as
a result of a form of ‘melancholy’. For the Swiss mercenaries the symptoms
included fainting, fever, indigestion, intestinal pain and death. Given what we
now know about the importance of our microbial profile - these symptoms could
have arisen as a result of new food and environments. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">The challenge of
nostalgia is pervasive - as the topology or our self-environment-geography is
transforming within the digital environment into a connectography (see Parag
Khanna’s Connectography: Mapping the Future of Global Civilization) - a
mycelium of networks-of-being-becoming. The 21st Century’s digital environment
represents a change in conditions of change - a singularity of connectography -
of small worlds - of phase-transformation thresholds in density, flow, </span><span style="font-family: "Arial","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">and<span style="color: red;"> </span>connectedness. Ultimately, the technological dimension is
also the cultural dimension - transition humanity toward new states of
consciousness - and emerging possibilities of new senses and sensoriums. Not
just a radical decentering of the Western mind-culture but a profound challenge
of warp-speed future shock to other cultural-minds. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Future focused
science is struggling with the paradoxical relationships of the virtual and the
actual - the world of ontologically real possibles and their collapse into the
world of actuals. The realization that the evolution of the biosphere is beyond
efficient causality and requires new forms of understanding that can embrace
‘acausal’ conditions of change including enablement, Darwinian pre-adaptations,
affordances, adjacent possibles, and exaptations - the quantum reality of
superpositions and entanglement and promiscuous horizontal gene transfer - and
of course the consequences of Moore-is-different.</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;">Higgs’ book is not
only well worth the read and is well worth a considered conversation. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: Arial, sans-serif;"><br /></span></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-40757237045753100632016-05-01T00:02:00.000-07:002016-05-01T00:02:46.939-07:00Enacting Social Fabric –Accounting-as-Ground of a Social-Political-Economy<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuNQme9YKiSMz6bnKRto92j7kQvb1gaFdQeSsJ_cd_Y4wgCbSEyNuEGJs73PRkVN59GYoa85e3kxMjFaNzxM0DICvR7U_SzgfRqLYG45Ly4Rnoqlsip2LAutywOoGy5WWO7ijuJTmpfCY/s1600/steampunk--spiral--space-time-continuum-mike-savad.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="265" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuNQme9YKiSMz6bnKRto92j7kQvb1gaFdQeSsJ_cd_Y4wgCbSEyNuEGJs73PRkVN59GYoa85e3kxMjFaNzxM0DICvR7U_SzgfRqLYG45Ly4Rnoqlsip2LAutywOoGy5WWO7ijuJTmpfCY/s400/steampunk--spiral--space-time-continuum-mike-savad.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://fineartamerica.com/featured/steampunk--spiral--space-time-continuum-mike-savad.html" target="_blank"><span style="background-color: white; color: #666666; font-family: arial; font-size: 12px; font-style: italic; margin: 0px; padding: 0px;">Steampunk - Spiral - Space Time Continuum</span><span style="background-color: white; color: #666666; font-family: arial; font-size: 12px;"> iphotograph by Mike Savad</span></a></td></tr>
</tbody></table>
<div class="MsoNormal">
We measure the flow of time objectively in the sequencing of
equal increments – whether they are nano-seconds, days, weeks … on and on. But
we experience time very differently as subjective intensities of peaks and
troughs –of moments that can seem eternal slowing down like in ‘bullet time’ or in profound blurs that can
seem like hitting warp drive. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The dissonance between a linear measure of time
and an intensive experience of time can contribute to difficulties
of foresight, or to a personal consistency of effort in sustaining a persistent ‘rational’ line
of thought. Curiosities can arise enabling new thoughts, new affordances of reason, and rather than a clear trajectory of navigating focused thinking – our reason becomes a wayfinding that seems more like
mycelial explorations.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEr6wi7u5VWlZvxbu6WjfThECv-hGcdU4VLnZFxTlWFWXqvkhM6ndNvusxp8o3CldWHhFDOcEFegoE5wnDq0KR7AKsmPJGv5yKHr3Iq-3TDDm6LnFcqt1k4McFnZcCuhCkRu6l-bX4im8/s1600/Mycelium_RH_%25289%2529.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEr6wi7u5VWlZvxbu6WjfThECv-hGcdU4VLnZFxTlWFWXqvkhM6ndNvusxp8o3CldWHhFDOcEFegoE5wnDq0KR7AKsmPJGv5yKHr3Iq-3TDDm6LnFcqt1k4McFnZcCuhCkRu6l-bX4im8/s400/Mycelium_RH_%25289%2529.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://commons.wikimedia.org/wiki/File%3AMycelium_RH_(9).jpg" target="_blank">Mycelial Rootworks - Earth Neuron?</a></td></tr>
</tbody></table>
<div class="MsoNormal">
A previous post explored how the mycelial, curiosity-driven focus, can very harness the intensities of insight-attention – whether they grasps at a broader rootwork
of knowings or a narrower depth of expertise. However, embodied knowing whose depths are not narrow silos but rather are
entangled rootworks of knowledge can encompass deeper layers of fertile soil for
the generation of new knowledges.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
The rootwork systems of thought I have been exploring
through this blog, assumes the ever more familiar view that we are in the midst of a profound
change in the conditions of change – a change inherent to the emerging the
digital environment. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<h3>
The Age of Anarchy</h3>
<div class="MsoNormal">
Thus far, I’ve argued that accounting, is a fundamental technology in co-creating the human experience. It is a technology rooted in our bio-social
fabric – for example the image of primates grooming each other can easily be
seen as a type of moral-bookkeeping – where either grooming serves to establish relational credit and/or to pay relational debts. This accounting IS the embodiment of the social fabric that
establishes the primate troop.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj4-QevxZw0uiTmmfOSmpB-G9szyj0Lvi8gym0xmxthcW7nuYN7oXeNQ6IeCY8mdAktb-_dvAQBKnozliKZieqLyP96XtOVftAxU4iYjvkZ7DTVli7N9kbheAlo76mjX671snEQDwOtHE/s1600/accounting+4.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj4-QevxZw0uiTmmfOSmpB-G9szyj0Lvi8gym0xmxthcW7nuYN7oXeNQ6IeCY8mdAktb-_dvAQBKnozliKZieqLyP96XtOVftAxU4iYjvkZ7DTVli7N9kbheAlo76mjX671snEQDwOtHE/s400/accounting+4.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://explore.tandfonline.com/page/bes/key-themes-in-accounting-part-2/" target="_blank">Entangled Accounting</a></td></tr>
</tbody></table>
<div class="MsoNormal">
I have also argued that a useful way to understand the
Dunbar number was as a social constraints involved in the social computing of a
group’s ‘pecking order’ – a social structure that also provided the affordances
that enabled the processes for allocation of resources among those in the group.
For example a hunter brings home a large animal – group-status structure has
already determined who gets what part and in what portions. Keeping this
structure of statuses-relationships also requires a constant social computing of
the ‘social-relational-exchange accounts’ – which is the establishing of credit-debt exchanges that is the
core of social fabric and structures (the virtual ‘grooming’ among members). </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As long as the group was constrained by the boundary conditions of the Dunbar size and
simple status-lineage-clan structures, the accounting of all social exchange
could be computed through human memory. But this 'attractor' couldn’t scale to larger groups, as
humans learned to domesticate plants and animals and began create surpluses, which
in turn enabled increases in group size and density. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The consequence was a
significant increase in social complexity, which enabled rapid proliferation of many
forms of specialization, divisions of labor, new statuses, increasingly complicated lineages
and histories and more. The rise of these more complicated and complex forms of
social exchange hovered at the limits of the memory and social computing capacities
of hunter-gatherer systems. Thus despite the fact that human were ‘proto-farmers’ for tens of
thousands of years – the capacity to shift to agricultural societies had to wait
for the development of concrete accounting mechanisms which enabled the external recording of
exchanges – these systems also quickly provided the foundation for writing. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5iKXzBr2UOA5YZzJRBK8zGkNNIZtJx-EEwoo1yFbV_t5y0E9hxqu1nwQWPNta33jWDxb-M2yQFdBQEmL4p9RHYz72IiX-Q_gVGvLnrh3vZhprjUaMibwwWZH_Dg_CSsI_NJmqMu25ns4/s1600/Accounting+tokens+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="155" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5iKXzBr2UOA5YZzJRBK8zGkNNIZtJx-EEwoo1yFbV_t5y0E9hxqu1nwQWPNta33jWDxb-M2yQFdBQEmL4p9RHYz72IiX-Q_gVGvLnrh3vZhprjUaMibwwWZH_Dg_CSsI_NJmqMu25ns4/s320/Accounting+tokens+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
With the rise of writing came a change in the conditions of
change – changing the scale of human entangled possibilities, the scope of
complexities and the transaction costs for organizing collective human efforts. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-6Zt-rhB5zVaQpo_l_6xRihJPdSZkYsEUV0WVhk6I5hFHBaSsKi6dA-9H-pkDBFFLdvJWkiVjbvf9wOIJZEIl4lS1Gzs8qbMaRmCAaQBek2a43Q1AJe6sIn5fAyxcpca6wXhUez5QCA0/s1600/accounting+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="274" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-6Zt-rhB5zVaQpo_l_6xRihJPdSZkYsEUV0WVhk6I5hFHBaSsKi6dA-9H-pkDBFFLdvJWkiVjbvf9wOIJZEIl4lS1Gzs8qbMaRmCAaQBek2a43Q1AJe6sIn5fAyxcpca6wXhUez5QCA0/s320/accounting+2.jpg" width="320" /></a></div>
<div class="MsoNormal">
These consideration can lead us to ask "What came first – density or a new form of accounting?" I would argue that
accounting and/as administration were co-created, co-determined capabilities
that were demanded/enabled by certain critical boundary conditions of population size and
density. Support for this framing of thought can be found in David Graeber’s
most recent book Bureaucracy.<o:p></o:p></div>
<br />
<h3>
The Age of Bureaucracy</h3>
<div class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt;">
<i>Double-entry bookkeeping was deployed in its modern form in the 1300s. While minor innovations have occurred since then, the fundamental atomic unit of tracking and managing value–our accounting system–is still based on this 700-year-old invention. With today’s computers, networks, and cryptography, we now have the opportunity to create a system of accounting that brings us into the 21st century–a system that looks beyond numbers in ledgers and utilizes machine learning, multiparty computation, and algorithmic representation to redefine “value.”</i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt;">
<i><b>So what’s holding us back?</b><o:p></o:p></i></div>
<div class="MsoNormal">
</div>
<div align="right" class="MsoNormal" style="text-align: right;">
<span style="font-size: xx-small;"><a href="https://medium.com/@joi/reinventing-bookkeeping-and-accounting-in-search-of-certainty-c4b48d635116#.wd0cbq547" target="_blank">Joi Ito – ReinventingBookkeeping and Accounting (In Search of Certainty)</a></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In discussing the rise of ‘the state’ Graeber outlines three
key elements that are important principles or constituents – <b>sovereignty, administration and politics.</b>
He notes that the historical origins of each element are not only distinct from
each other but have no intrinsic relationship other than their capacity to be
assembled in a range of entanglements. Of interest to my argument is Graeber’s
view on the rise of the element of administration. </div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVoYa546AHAYIW02Rl5gE29ofzuBRXMSGgRXr1jZrVVGjokPLAmkFm7WQpy1oFTKgPfnn8hfAVv3YLs705TY8SIjqviOQw33Fcz86JdeXLfU21drym6lew7WAnvVfdbUYRGXaitGBdI3U/s1600/bureaucracy+1.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVoYa546AHAYIW02Rl5gE29ofzuBRXMSGgRXr1jZrVVGjokPLAmkFm7WQpy1oFTKgPfnn8hfAVv3YLs705TY8SIjqviOQw33Fcz86JdeXLfU21drym6lew7WAnvVfdbUYRGXaitGBdI3U/s320/bureaucracy+1.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.chelsey.co.nz/quotes/famous-quotes/the-bureaucracy-is-expanding-to-meet-the-needs-of-the-expanding-bureaucracy-unknown" target="_blank">Bureaucracy=Measuring=Control</a></td></tr>
</tbody></table>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I would argue that administration
(and logistics) is a practical application of accounting (you can't manage what you can't measure) – although in most
contexts, administration is never value neutral or without particular biases:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<br />
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The
second principle is administration, which can and often does exist without any
single center of power to enforce its decisions. It could also, of course,
simply be referred to as bureaucracy. In fact, the most recent archeological
evidence from Mesopotamia indicates that bureaucratic techniques emerged not
just before sovereign states, but even before the existence of the first
cities. They were not invented to manage scale, as ways of organizing societies
that became too big for face-to-face interaction. Rather, they seem to have
been what encouraged people to assemble in such large communities to begin
with. At least, this is what the record seems to show. The standardization of
products, storage, certification, record-keeping, redistribution, and
accounting all seem to have emerged in small towns along the Tigris and
Euphrates and its tributaries in the fifth millennium BCE, a thousand years
before the ‘urban revolution”. We don’t really know ow or why; we don’t even
know whether there were actual bureaucrats (in the sense of a distinct class of
trained officeholders) or whether we are simply talking about the emergence of
bureaucratic techniques. But by the time historical records do kick in there
certainly are; we find vast temple and palace complexes with a hierarchy of
trained scribes carefully registering and allocating resources of every sort.</i></blockquote>
<br />
<div align="right" class="MsoNormal" style="text-align: right;">
<span style="font-size: xx-small;">David
Graeber – Utopia of Rules, p.176</span><o:p></o:p></div>
<br />
<div class="MsoNormal">
It does seem clear that the arise of bureaucracy is a consequence of a change in the conditions of change. To recall what this means, one way to understand a change in conditions of change is that
it represents critical changes in a systems boundary conditions. I’ve been
arguing that along with population size and density, other fundamental boundary
conditions include: transaction, marginal and opportunity costs; environmental
niches, providences and rhythms; levels of technology. All of these boundary
conditions combine to constrain how human tend to organize. These constraints
are the conditions sustaining ‘attractors of efficiency’. I outlined three
basic attractors: The attractors shaping human organization during our
hunter-gatherer experiences, those shaping human organization with the rise of
civilizations and the emergence of industrial society and the attractors that
are emergence with the development of the digital environment. <o:p></o:p></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrVrmtOPgVVesveEe97S13I9kOzPAVaIq0kRgMc1hK0Ho_XzmGtYuzJbURlw4xL5OLrOz7XYYi18L0TYymwRIQDM746Cy3ouK4CxrLUznaHfPk2tIO-yWRTRCZtOxN-XhloN83ZGEDeOQ/s1600/hunter-gatherer-anarchy.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="257" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrVrmtOPgVVesveEe97S13I9kOzPAVaIq0kRgMc1hK0Ho_XzmGtYuzJbURlw4xL5OLrOz7XYYi18L0TYymwRIQDM746Cy3ouK4CxrLUznaHfPk2tIO-yWRTRCZtOxN-XhloN83ZGEDeOQ/s320/hunter-gatherer-anarchy.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.blogger.com/Public%20Domain,%20https://commons.wikimedia.org/w/index.php?curid=238826" target="_blank">Hunter-Gatherer Anarchy</a></td></tr>
</tbody></table>
If we consider the boundary conditions of hunter-gatherer
groups – the attractor of efficiency favored social organizations based on
anarchy (as Graeber describes in a number of his works or as <a href="http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_3?s=books&ie=UTF8&qid=1461825041&sr=1-3&keywords=christopher+boehm" target="_blank">Christopher Boehm</a>
describes as reverse hierarchy). Anarchy might not seem efficient but in small
groups where cohesion and loyalty to the group have high survival value, the
ability to impose decisions by the few onto the rest or even by a majority onto
a minority, too easily leaves the group vulnerable to dissension and sabotage.
The messiness and tedium of anarchic group processes to achieve consensus are
actually more efficient in the long terms because consensus reduces dissent,
resistance, friction and sabotage (all forms of transaction costs) regarding
the practical implementation decisions eventually agreed upon.<br />
<div class="MsoNormal">
<o:p></o:p></div>
<br />
<div class="MsoNormal">
The consequences of potential conflicts within the group are
transaction cost that outweighed the cost of initial messy group decisioning
processes – because such processes produce the benefits of cultural integration
and cooperation. The problem is that anarchy couldn’t scale to larger group
sizes with increasing diversity and complexity.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKX-1vpdstiQjDEoNYSWLw_KO1cmDlrhcsPSODOopl6uyQW20reSGsjEZREUfLqpDUEf2EDypZHLLCV43BVU3v2F51GzL9p54AQB74sXr15MKW3O_LVuajKq5En6h-6bibMqv9xPlG7Rg/s1600/Pyramid_of_Capitalist_System.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKX-1vpdstiQjDEoNYSWLw_KO1cmDlrhcsPSODOopl6uyQW20reSGsjEZREUfLqpDUEf2EDypZHLLCV43BVU3v2F51GzL9p54AQB74sXr15MKW3O_LVuajKq5En6h-6bibMqv9xPlG7Rg/s320/Pyramid_of_Capitalist_System.jpg" width="246" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.blogger.com/By%20Artist%20not%20credited.%20Published%20by%20International%20Pub.%20Co.,%20Cleveland,%20Ohio.%20-%20Uni%20Hamburg,%20Public%20Domain,%20https://commons.wikimedia.org/w/index.php?curid=42070118" target="_blank">Hierarchic Attractor of Efficiency</a></td></tr>
</tbody></table>
<div class="MsoNormal">
As I've redundantly noted, the advent of greater population size,
density, diversity of occupational niches and other corresponding complexities
creates new boundary conditions that at minimum consist of an exponential
increase in the transaction costs (as described by Ronald Coase in his theory
of transactions costs). These changes drive the emergence of a new attractor of
efficiency – one that favors hierarchic and centralized forms of organizations. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<br />
<div class="MsoNormal">
This attractor of efficiency remained relatively stable for
thousands of years. However, as larger centers of population began to proliferate, they enabled an acceleration of new technologies, other innovations and ever new combinations of what already existed began to exponentially increase the possible complexities of exchange and trade.
These new boundary conditions began to slowly change certain scales of transaction costs. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt;">
<i>Right now, the technology of the financial system is built on top of a way of thinking about money and value that was designed back when all we had were pen and paper, and when reducing the complexity of the web of dependencies and obligations was the only way to make the system functionally efficient. The way we reduce complexity is to use a common method of pricing, put elements into categories, and add them up. This just builds on 700-year-old building blocks, trying to make the system “better” by doing very sophisticated analysis of the patterns and information without addressing the underlying problem of a lossy and oversimplified view of the world: a view where everything of “value” should be as quickly as possible recorded as a number.</i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: right;">
<a href="https://medium.com/@joi/reinventing-bookkeeping-and-accounting-in-search-of-certainty-c4b48d635116#.wd0cbq547" target="_blank"><span style="font-size: xx-small;">Joi Ito – Reinventing Bookkeeping and Accounting (In Search of Certainty)</span></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The emergence
of the industrial revolution was also the beginning the emergence of a new attractor
of efficiency – that of self-organizing
markets, new institutions including development standardization and the more
rapid flows of information (including the price mechanism). The emergence of
market systems and democracy represented a change in conditions of change the
boundary conditions that stabilized around a new attractor of efficiency.</div>
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYXhH4iXk81Z6AXKMmKw4iBrcdE9C4NSIAb5bOJKJY7gwdzFWn39arjioCrBu1gmbczk-H69Hsksn9iyC43AGdWDSoVCVtVUPMd9j9icCCkiQR4Yn8MucmQKui2bOkyOR22aEgqUIj9Nw/s1600/transaction+cost+-+Damnoen-Saduak-Floating-Market-in-Ratchaburi-Thailand.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYXhH4iXk81Z6AXKMmKw4iBrcdE9C4NSIAb5bOJKJY7gwdzFWn39arjioCrBu1gmbczk-H69Hsksn9iyC43AGdWDSoVCVtVUPMd9j9icCCkiQR4Yn8MucmQKui2bOkyOR22aEgqUIj9Nw/s320/transaction+cost+-+Damnoen-Saduak-Floating-Market-in-Ratchaburi-Thailand.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.happytrips.com/destinations/floating-marketshappytrips-com/slideshow_list/40173224.cms" target="_blank">Transaction Costs</a></td></tr>
</tbody></table>
<div class="MsoNormal">
The ever faster
information flows accelerated with the birthing of the Internet. It has become
well established that the emerging digital environment has increasingly
collapsed traditional transaction costs, created conditions of increasing
connectedness (which also creates a type of increased population density) and
much more. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This is a deep change in the conditions of change – one that shifts the
salient organizational problems toward other costs, including opportunity cost. Opportunity become dramatically more important as other conditions emerge such as marginal cost approaching near-zero
(conditions of an abundance economy), non-rival goods become the platforms of
creative innovation (e.g. information), and many others. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
<br /></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<b><i>If the transaction costs of
creating value go down radically, the form and logic of economic entities need
to change</i></b><i>. The new landscape of
work is alien territory for most of today’s business leaders and business
schools, but things are already moving towards a new world. The new topography
consists of the network as the architecture of work and work as coordinated,
contextual problem solving between non-co-located but interdependent people.</i></blockquote>
<br />
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><o:p></o:p></i><i>Four
fairly new insights are challenging our traditional beliefs:<br /><ol>
<li><i>Value creation happens at the point of use, not the point of production;</i></li>
<li><i>Mass solutions are not as competitive as contextual solutions;</i></li>
<li><i>Transactions are replaced by interactions because contextual value creation
cannot take place without interaction;</i></li>
<li><i>Open networks and reach and richness of networking are more valuable than
control of proprietary assets.</i></li>
</ol>
</i></blockquote>
<div align="right" style="margin-bottom: .0001pt; margin: 0cm; text-align: right;">
<span style="font-size: xx-small;"><b><span style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #1f497d; font-family: Arial, sans-serif;"><a href="https://medium.com/@EskoKilpi/work-and-the-games-we-play-5b4dc913ea06#.i3lthm8fm" target="_blank">Esko Kilpi - Work and the games we play</a></span></b><o:p></o:p></span></div>
<div class="MsoNormal">
</div>
<div align="right" style="margin-bottom: 12.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<br /></div>
<h3>
The Age of Entanglement</h3>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCpagW1taBTciGiwIp3cbCcqSaceuX_bpRewURqhAmhMZ3spPLZUKuLdBrXnAcTy7EEacJojD5zzXHchJnOyeIknC_uY9MhJVkpj6TTabnGADqm_7N35RZSugPJ6ktXyY0BQwU-vG25pY/s1600/entanglement+-+Byquintin-planet6-5w.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="223" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCpagW1taBTciGiwIp3cbCcqSaceuX_bpRewURqhAmhMZ3spPLZUKuLdBrXnAcTy7EEacJojD5zzXHchJnOyeIknC_uY9MhJVkpj6TTabnGADqm_7N35RZSugPJ6ktXyY0BQwU-vG25pY/s400/entanglement+-+Byquintin-planet6-5w.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.emikoclark.com/wordpress/wp-content/uploads/2014/04/Byquintin-planet6-5w.jpg" target="_blank">Entangled Planet</a></td></tr>
</tbody></table>
<div class="MsoNormal">
In the digital environment’s new attractor of efficiency, our
entanglement with things, people, data-information, embodied knowledge and thinking systems, will or can become
ubiquitously transparent in the immediacy of any and all moments. Our digital trails will become visible histories in unforeseeable ways - no matter our efforts. As McLuhan noted the computer (the one
computer that is the emerging ubiquitous cloud which we are now beginning to inhabit) makes our history
present in the moment. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The atmosphere of the digital environment will enable
unimaginable visualization of information, unimaginable forms of analysis, unimaginable personalized service-products, unimaginable emergent opportunities – which we will enact with
expectations of dynamic, immediate customization – just as we now expect to
be able to search for an answer to any question we can dream up. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Objects will have their histories available for anyone to
query. Within conditions such as these, the boundaries between, history, relationships, reputation, information,
currency and accounting dissolve. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We are now being challenged to more deeply
re-imagine a political-social-economy relevant to new types of ‘value’ – value
that is non-rival, abundant, intangible and subject to increasing returns.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Let’s give ourselves some permission to imagine some possibles.</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXkUZ7ah-DOW3UJpINgvRIiD2M1cazS0EPH4uHUQzZ4meJ0s6giROWKNZP9fISnh6dISZOI_TdEoatUYEbaH1818u2t008tJtpNnJEn3-_VMhKvG0cMDgqznyK8zf2obUXd0P0Ug6o3uM/s1600/face+collage+5.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="192" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXkUZ7ah-DOW3UJpINgvRIiD2M1cazS0EPH4uHUQzZ4meJ0s6giROWKNZP9fISnh6dISZOI_TdEoatUYEbaH1818u2t008tJtpNnJEn3-_VMhKvG0cMDgqznyK8zf2obUXd0P0Ug6o3uM/s320/face+collage+5.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Social Self Ecology</td></tr>
</tbody></table>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<b><i>"Perhaps I didn't live just in myself,
perhaps I lived the lives of others…My life is a life put together from all
those lives: the lives of the poet."</i></b></blockquote>
<div class="MsoNormal">
</div>
<div align="right" style="margin-bottom: 12.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<b><span style="background: white; color: #1f497d; font-family: Arial, sans-serif;"><span style="font-size: xx-small;">Pablo Neruda – Memoirs, p1<o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the inaugural issue of the <a href="http://jods.mitpress.mit.edu/" target="_blank">Journal of Design and Science</a>,
has two great articles heralding the rise of the Age of Entanglement. The
introductory article by Neri Oxman and a wonderful, eloquent account by Danny
Hillis, “The Enlightenment is Dead, Long Live the Entanglement”. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is worth
including a substantive quote:<o:p></o:p></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>We
are at the dawn of the Age of Entanglement.</i><i>In
the last age, the Age of Enlightenment, we learned that nature followed laws.
By understanding these laws, we could predict and manipulate. We invented
science. We learned to break the code of nature and thus empowered, we began to
shape the world in the pursuit of our own happiness. We granted ourselves god-like
powers: to fly, to communicate across vast distances, to hold frozen moments of
sight and sound, to transmute elements, to create new plants and animals. We
created new worlds entirely from our imagination. Even Time we harnessed. The
same laws that allowed us to explain the motions of the planets, enabled us to
build the pendulum of a mechanical clock. Thus time itself, once generated by
the rhythms of our bodies and the rhythms of the heavens, was redefined by the
rhythms of our own machines. With our newfound knowledge of natural laws we
orchestrated fantastic chains of causes and effect in our political, legal, and
economic systems as well as in our machines. <b>Our philosophies neatly separated man and nature, mind and matter,
cause and effect. We learned to control</b>.</i><i> </i><i>Eventually,
in the ultimate expression of our Enlightenment exuberance, we constructed
digital computers, the very embodiments of cause and effect. <b>Computers are the cathedrals of the
Enlightenment, the ultimate expression of logical deterministic control</b>.
Through them, we learned to manipulate knowledge, the currency of the
Enlightenment, beyond the capacity of our own minds. We constructed new
realities. We built complex algorithms with unpredictable behavior. Thus, <b>within this monument to Enlightenment
thinking, we sowed the seeds of its demise. We began to build systems with
emergent behaviors that were beyond our own understanding</b>, creating the
first crack in the foundation.</i><i> </i><b><i>So what is this brave new world that we are
creating, governed neither by the mysteries of nature or the logic of science,
but by the magic of their entanglement? It is governed by the mathematics of
strange attractors. Its geometry is fractal. Its music is improvisational and
generative rather than composed</i></b><i> …
progress in the Age of Entanglement is synthetic and comes from putting things
together<o:p></o:p></i></blockquote>
<div class="MsoNormal">
</div>
<div class="MsoNormal" style="text-align: right;">
<a href="http://jods.mitpress.mit.edu/pub/enlightenment-to-entanglement" target="_blank">Journal of Design and Science</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The enlightenment, the industrial revolution and ideology of
neo-classical economics of the 20<sup>th</sup> century have all been dominated by a particular concept of individuality – that of an isolated, atomistic, rationally selfish concept
of ‘self’. The counter-narrative, as I’ve been arguing for, is one of the ‘social
self’ – arising in a context of entangled, mycelial-like ecology. Humans became
humans with the invention of language and culture which are inextricably social and socially constructed - even if they are also co-constructed within particular physical environments. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In another wonderful paper, this one by Edwin Hutchins, “<a href="http://pages.ucsd.edu/~ehutchins/documents/CultPractices.pdf" target="_blank">The role of cultural practices in the emergence of modern human intelligence</a>”, Hutchins elaborates the conception of embodied mind that deepens the conceptualization of thinking I’ve been
exploring. He argues that the best way to conceive the human cognitive system
is to understand it as a distributed system transcending the boundaries of body
and brain. Thus the condition of human entanglement is one of an embodied and
inclusive system – of objects, patterns, events, ecologies and other beings
that is the locations where cognition occurs. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPPw4zGQwJ8FHQPIzD1M812PYqhSy0-k9GUqvHrMdeRxFd9qjRjU_8h3oviNXpwcz1Lu3fLDDN6LgXxIrKnPBLI4TzJfCfdQhbozFUtaRUVVPvoUx0jGWj3WsDqzvTESc267Yqwb6-8Vo/s1600/Aba-Nov%25C3%25A1k_Blind_Musicians_1932.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="260" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPPw4zGQwJ8FHQPIzD1M812PYqhSy0-k9GUqvHrMdeRxFd9qjRjU_8h3oviNXpwcz1Lu3fLDDN6LgXxIrKnPBLI4TzJfCfdQhbozFUtaRUVVPvoUx0jGWj3WsDqzvTESc267Yqwb6-8Vo/s320/Aba-Nov%25C3%25A1k_Blind_Musicians_1932.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><h1 class="firstHeading" id="firstHeading" lang="en" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border-bottom-color: rgb(170, 170, 170); border-bottom-style: solid; border-bottom-width: 1px; font-family: 'Linux Libertine', Georgia, Times, serif; font-weight: normal; line-height: 1.3; margin: 0px 0px 0.25em; overflow: visible; padding: 0px; text-align: start;">
<span style="font-size: xx-small;"><a href="https://commons.wikimedia.org/wiki/File%3AAba-Nov%C3%A1k_Blind_Musicians_1932.jpg" target="_blank">Aba-Novák Blind Musicians 1932</a></span></h1>
</td></tr>
</tbody></table>
<div class="MsoNormal">
As outrageous as this may sound I was first introduced to
such a concept by Gregory Bateson:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>“Suppose
I am a blind man, and I use a stick. I go tap, tap, tap. Where do I start? Is
my mental system bounded at the handle of the stick? Is it bounded by my skin?
Does it start halfway up the stick? Does it start at the tip of the stick? But
these are nonsense questions. The stick is a pathway along which transforms of
difference are being transmitted. The way to delineate the system is to draw
the limiting line in such a way that you do not cut any of these pathways in
ways which leave things inexplicable. If what you are trying to explain is a
given piece of behavior, such as the locomotion of the blind man, then, for
this purpose, you will need the street, the stick, the man; the street, the
stick, and so on, round and round.” </i></blockquote>
<div class="MsoNormal">
</div>
<div align="right" style="margin-bottom: 12.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<b><span style="background: white; color: #1f497d; font-family: Arial, sans-serif;"><span style="font-size: xx-small;">Gregory Bateson – Steps to
an Ecology of Mind, 1972, 459 </span><span style="font-size: 9pt;"><o:p></o:p></span></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For Hutchins, approaching the study of cognitive outcomes as
properties of a distributed cognitive system, provides for a more
comprehensive understanding of what cognition really is, than current assumption that cognition is solely
the consequence of properties of each individual participating in the
distributed system:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>High-level
cognitive outcomes emerge from the orchestration of the elements of distributed
cognitive systems by cultural practices. <o:p></o:p></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><br /></i></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The claim here is
that, first and foremost, <b>thinking is interactions
of brain and body with the world. Those interactions are not evidence of, or
reflections of, underlying thought processes. They are instead the thinking
processes themselves</b>.</i></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcUMSm3q1lHA3fhv1kh9wfYyooFvRxjAZWijFIZaFu-e4hdbAfJi56ivNK5aZXTkvXt-Sper320Nk2gdnlTAL7V4q4H9DQOEke0HMprAUlVdhx26XyETnG1uDQ_oRfwqxy2-cyjhv98EU/s1600/improv+Miles_davis_robben_ford_1_3.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="235" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcUMSm3q1lHA3fhv1kh9wfYyooFvRxjAZWijFIZaFu-e4hdbAfJi56ivNK5aZXTkvXt-Sper320Nk2gdnlTAL7V4q4H9DQOEke0HMprAUlVdhx26XyETnG1uDQ_oRfwqxy2-cyjhv98EU/s320/improv+Miles_davis_robben_ford_1_3.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Improvisation as Thinking</td></tr>
</tbody></table>
<div class="MsoNormal">
Hutchins considers that biological evolution did not precede
the capacity for language and culture – but that biology co-developed with language
and culture – that humans shaped tools and tools shaped humans. For Hutchins it is
cultural practices-in-environments that both ground and enable thought processes.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<b><i>A practice will be labelled cultural if it exists in a cognitive
ecology such that it is constrained by or coordinated with the practices of
other persons.<o:p></o:p></i></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus all forms of language arise and are produced by-in-for
cultural practices – and fluency in both culture and language requires a deep
collective tacit knowledge – as <a href="http://www.amazon.com/Tacit-Explicit-Knowledge-Harry-Collins/dp/022600421X/ref=sr_1_3?s=books&ie=UTF8&qid=1461828937&sr=1-3&keywords=harry+collins" target="_blank">Harry Collins</a> has noted. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In this way, Hutchins notes
that thinking, for-as-within speaking, suggests that <i>even low-level perceptual processes are often organized by cultural practices.
Cultural practices include particular ways of seeing (or hearing, or feeling,
or smelling) the world</i>. Thus cultural practices also involve the
orchestrating of sensing.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The engagement of the
brain and body with the social and material world through the performance of
cultural practices accomplishes several important functions at once. It is the
principal, and perhaps the only, means of producing high-level cognitive
processes. The enactment of embodied, non-symbolic representations, through
which phenomena are seen as instances of culturally meaningful events and
objects, is a cultural practice, not a passive innate process.</i></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><br /></i></div>
<div class="MsoNormal">
</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyrckoEc_XmIji31jLn821ZNa3GsYTXBGq_pl-0m3Aa_6PuZZxCJ_NMsMYBND5jXYm1YsdAlTWnJ8xDv27KDuAOV_cm-dvv0ArTJLpkPYUVEa8j9_cz9YsFnxvjuRtJdgbAYkNgOflQeA/s1600/improvisation+1.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="209" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyrckoEc_XmIji31jLn821ZNa3GsYTXBGq_pl-0m3Aa_6PuZZxCJ_NMsMYBND5jXYm1YsdAlTWnJ8xDv27KDuAOV_cm-dvv0ArTJLpkPYUVEa8j9_cz9YsFnxvjuRtJdgbAYkNgOflQeA/s320/improvisation+1.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.badische-zeitung.de/neuenburg/improvisation-mit-und-zur-musik--113738998.html" target="_blank">Improvisation as Practice</a></td></tr>
</tbody></table>
<div class="MsoNormal">
The dominant explanatory logic for cognitive science is to
reduce cognition to neural correlates within a single brain. Although it is the
dominant logic, that doesn’t mean it’s uncontested. The issue is that this
dominant logic, is also deeply embedded in current scientific-cultural practice.
A practice that wants us to imagine an <i>abstract,
generally disembodied, cognitive process or ability and then tries to imagine
how the brain could do it. But this is a mistake, because the answer sought
depends on how the question was framed.</i> This framing is also deeply imbued
in the currently dominant economic paradigm.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What all of these ‘dots’ suggest (to me at least), is that our entanglement
is more than a form of interdependence, more than embeddedness in mycelial rootworks
that form the structures, processes, histories and veneers of our societies.
Our entanglements within these structures, processes, and objects (including
the smart-things of the Internet-of-Things) represent collective intelligence, knowledge,
data, memories and most importantly – they enact forms of computation and
actual thinking arising from a social self(s).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6ShikjnN2JGFDif7kikfdDGTmfyg5mJKJ4dFPZr9pDjCciGFVuF2obSM_Ny8Fs8GFypP3Io_37A34BHTeEi5NQ93hgeMJb1PLVJhqveI9BaHxewFAASLdxjcqa4dr0c6FkgQ0hfviRx0/s1600/Collaborative+commons+-+ba_hackaton_11-05-2013_071_1.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="194" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh6ShikjnN2JGFDif7kikfdDGTmfyg5mJKJ4dFPZr9pDjCciGFVuF2obSM_Ny8Fs8GFypP3Io_37A34BHTeEi5NQ93hgeMJb1PLVJhqveI9BaHxewFAASLdxjcqa4dr0c6FkgQ0hfviRx0/s320/Collaborative+commons+-+ba_hackaton_11-05-2013_071_1.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.buenosaires.gob.ar/noticias/ba-hackaton-creatividad-e-innovacion-para-resolver-desafios-urbanos" target="_blank">Collaboration - Social Currency</a></td></tr>
</tbody></table>
<div class="MsoNormal">
Considering the argument thus far, I believe we have to also
re-think, more deeply re-imagine, currency – as a ubiquitous form of accounting
system that is also the embodiment of social fabric and imbued in all our enacted cultural
practices, memory and social thinking. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The looming emergence of ‘smart money’ –currency
that is more than information with meta-data but is a form of intelligent algorithm
or AI – will enable visualized capturing of histories, trajectories, transactional lineages –
creating a sense of distributed realism. And as a consequence, we need to begin to provide a more
adequate framework for understanding all the looming implications of our entanglement within the ecologies of the digital environment, the Internet-of-things,
the blockchain, big data, and more.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Our future social-political-economies will have to embrace a
reality that is not only approaching a near zero marginal cost society, but
where the predominant forms of value creation will be antithetical to scarcity
and will be deeply non-rival. One of the most important economic and social aspects of
our future will be to focus on reducing opportunity costs – those involved with
generating and seizing opportunity. Our future – economic, social,
environmental – will depend on our capacity to scale learning and enable a creative,
generative capacity in all we do. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Today,
we have the technology and the computational power to create a system of
accounts that could retain and deal with a lot of the complexity that the
current system was designed to avoid. There is, for example, no reason that
every entry in our books needs to be a number. Each cell could be an
algorithmic representation of the obligations and dependencies that it
represents. In fact, using machine learning, accounts could become
sophisticated probabilistic models for what might happen depending on how
things around them change. This would mean that the “value” of any system would
change depending on who was asking, their location, and the time parameters.</i></blockquote>
<div class="MsoNormal" style="margin: 0cm 0cm 0.0001pt 36pt; text-align: right;">
<a href="https://medium.com/@joi/reinventing-bookkeeping-and-accounting-in-search-of-certainty-c4b48d635116#.wd0cbq547" target="_blank"><span style="font-size: xx-small;">Joi Ito – Reinventing Bookkeeping and Accounting (In Search of Certainty)</span></a></div>
<div class="MsoNormal" style="text-align: right;">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
I will continue to explore these ideas in my next post.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-42634115899565360282015-09-23T18:32:00.001-07:002015-09-23T18:32:45.808-07:00Original Entanglement – Enacting Social Fabric – Re-Cognizing Futures<div class="MsoNormal">
In using the idea of ‘<i>Original
Entanglement</i>’ I want to evoke the insight that David Graeber provided when he
recounted that the original Indo-European words for – Sin, Guilt and Debt – were
in fact the same word (even the translation of the Lord’s prayer was originally
‘Please forgive us our debt’ not ‘trespasses’). This insight was literally an
illumination for me. For the first time I understood that of course – everyone
is born with ‘original debt’. Debt to our mothers, parents, family, society,
etc. for our lives and the platforms which were given to us and that enabled us
to build our own lives. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
The theme of original debt is also the foundation for
realizing social fabric. Debt as favors, obligations, responsibilities, gifts,
kindnesses, harms, thefts… form the fundamental nature of the social fabric.
And it is through the incurrences of such debt that we enact <i>ourselves-through-others</i>. What I want to
accomplish in this series of postings is to elaborate that <i>debt-as-social-fabric</i> provides an interesting ground to imagine the
future constraints that will be entailed by the digital environment. One
constraint is that debt in the digital environment enables and demands a new
form of accounting as social currency. However, most people don’t appreciate that
currency eliminates the presence of social fabric in economic transactions – as
a sort of trustless system – despite the fact that the same people can
intellectually acknowledge that currency is the circulation of debt. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLk1Hi3QUCGvGm6azRp2eYH5-lRVBYgQ2_wc7eUKkn-VHIOcJ_VunmL8ICYafPj_z9D8iUFe1bNpTLaCGVIudg5a17NcPGPW1pKkGteB9aWQ2PZhkHRgi0STjx3pqE7rB17CfkLBNHvWc/s1600/standing+on+shoulders+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLk1Hi3QUCGvGm6azRp2eYH5-lRVBYgQ2_wc7eUKkn-VHIOcJ_VunmL8ICYafPj_z9D8iUFe1bNpTLaCGVIudg5a17NcPGPW1pKkGteB9aWQ2PZhkHRgi0STjx3pqE7rB17CfkLBNHvWc/s320/standing+on+shoulders+2.jpg" width="240" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_1" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:.45pt;margin-top:2.45pt;width:193.6pt;
height:258.1pt;z-index:-251658240;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->The key question that
arises then is can we recover social fabric as currency? How can debt be both
currency and social fabric?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I have been arguing about how different conditions produce
corresponding constraints that shape the basic constructs of our identity.
These identity constructs are the necessary means to harness human energy and
effort to do the work of sustaining society. Identity and social fabric are
constructed in the contexts of revealing our ubiquitous and eternal debts, our
enactions of value, our creative efforts, and our moments of trust and risk. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Why is debt social fabric? Because debt is the accounting of
all forms of exchange – exchange involving both physical goods and services
that fundamentally constitute social relationships in general. As I’ve noted –
debt as favors, obligations, responsibilities, harms, thefts, etc. form the
fundamental nature of the social fabric through which we enact <i>ourselves-through-others</i>. We can see
this ‘accounting’ everywhere that people talk about relationships and even love
– the moral accounting whereby we work to keep relationships fair and/or
balanced.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Entanglement<o:p></o:p></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDo9zCTH4Xgk3Cgo8zNWLZrSbkHkTdiy7YmIWvt4y-W4MahP9GVxkBz4vmRmLHoPXYt_cFBcG2lPILZhazLp0eY9yaF6xoMODwik9eUiQ_GTEzzKYJMViaeOUBZMoI0gaGQnsVYKE28f0/s1600/entanglement+2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDo9zCTH4Xgk3Cgo8zNWLZrSbkHkTdiy7YmIWvt4y-W4MahP9GVxkBz4vmRmLHoPXYt_cFBcG2lPILZhazLp0eY9yaF6xoMODwik9eUiQ_GTEzzKYJMViaeOUBZMoI0gaGQnsVYKE28f0/s320/entanglement+2.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_3" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:210pt;margin-top:2.55pt;width:258.5pt;
height:171.6pt;z-index:-251657216;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Debt is one form of
social entanglement – entanglements that are also ubiquitous constraints. However,
we are entangled in many ways. Ian Hodder has explored the concept of
entanglement in his book ‘Entangled: An Archaeology of the Relationships between
Humans and Things’. He has formulated four categories of entanglements: – those
arising from humans depending on humans (HH); those arising from humans depending
on things (HT); those arising from things depending on humans (TH); and those arising
from things depending on things (TT).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Entanglements are further refined through two forms of
dependence, which he defines as:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 18.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal;">
</span></span><!--[endif]--><b><i>dependence(s)</i></b> which are mutual
enablements – in the sense that when humans use and rely on things they are
enabled – to live, socialize, eat, think, etc. and in this way become more
productive. But it also includes the necessary openness to the contingent
nature of the things they rely on. <o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 18.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal;">
</span></span><!--[endif]--><b>dependency/ies</b>
which are more like entrapments or like different forms of constraint that limit
human abilities to develop, as societies or as individuals. These constraints
can involve physical, economic, social, psychological dependencies on things –
such that they become compulsive or even addictive.</div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 18.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTAALTZI2IcoSWac6QrXvpCxWrkLFI8EOmHosklmHRvNowZdLqfccyOPvSeCvm5yeS1bufj2LNirG0ifJuZgs1gEykxtWyCn5neJLNUdurgzjeWagF-QGSK51eARMikngp1Wc-SDml0Rs/s1600/entanglement+5.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTAALTZI2IcoSWac6QrXvpCxWrkLFI8EOmHosklmHRvNowZdLqfccyOPvSeCvm5yeS1bufj2LNirG0ifJuZgs1gEykxtWyCn5neJLNUdurgzjeWagF-QGSK51eARMikngp1Wc-SDml0Rs/s320/entanglement+5.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_4" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:-.8pt;margin-top:3.1pt;width:204pt;
height:204pt;z-index:-251655168;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->For Hodder the simple
addition of four sets of dependences and dependencies constitute all entanglements
= HT + TT + TH + HH. Human entanglements with things and others also involves
reliance, contingency and often constraint. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 18.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
</div>
<div class="MsoNormal">
Humans make things and come to depend on them. We want
things to remain as we want them – which things aren’t able to do – thus we
become entrapped because the things we create also depend on us to maintain
and/or reproduce themselves. We become entrapped in what we care about and
invest ourselves into. But as McLuhan has noted – technology (things both
material and non-material) is the most human ‘thing’ about us. We are not just
totally dependent on our many, many things but they are dependent on us as well
as on their corresponding ecologies of other things (a horseshoe for want of a
nail, etc.)<o:p></o:p></div>
<br /><div>
<div class="MsoNormal">
There is a very complex tension in the relationship between
enabling-productive (dependence/s) versus the constraining-limiting (dependency/ies) aspects of entanglements – what Hodder calls
dependence and dependency. And yet, entrapment can lead to the development of
new enabling things that in turn need other things (and thus create new entrapments).
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9nKKJzxwkqN2xgljujWb3g0HdGyrJMBy2awSZmkuK53r7-5QXJJbwmKSRwiFR3Hn11FCtImLsmam2NDLZy_CHDVZmE6ofVQcQq05EHpaH01_tneNtUipOqzwbu-_9Z6chs2wWHfYCb2I/s1600/entanglement+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="255" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9nKKJzxwkqN2xgljujWb3g0HdGyrJMBy2awSZmkuK53r7-5QXJJbwmKSRwiFR3Hn11FCtImLsmam2NDLZy_CHDVZmE6ofVQcQq05EHpaH01_tneNtUipOqzwbu-_9Z6chs2wWHfYCb2I/s320/entanglement+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_2" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:255.8pt;margin-top:.65pt;width:209.9pt;
height:167.3pt;z-index:-251656192;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Hodder also analyses
the term ‘depend’ with a focus on how humans tend to both move towards in an
identification with things while simultaneously wanting to deny or avoid being
dependent on the things they identify with.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The simultaneous movement of toward and away is ubiquitous
in any human exchange – giving and receiving. For example, it’s recognized in
the literature of the gift society that when a person gives something away (something
they’ve been identified with) it’s considered that the <i>gift-thing</i> is will carry a part of the giver with it. In this way
it may be more difficult to separate one’s self from what one exchanges. Even
if the thing received is again further exchanged elsewhere, the identity of the
original giver can continue to be ‘carried’ with the thing-gift. In this way we
often feel that gifts carry a sense of obligation for repayment or return
because they continue to carry a sense of the giver’s self. Thus, a gift
implies a sort of debt. The debt can also arise because the receiver of the
gift may feel a sense of increase in self or in prestige or a sense of increase
connection with the giver. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL5Ghtbi5BifHzaqwV28DkbIUhUgjB0H_e1WERlpiQIk2UijSI-3If8HivEoPADfZSXNWKakOxd4A5-taW6Wa3-nCPjit-z1esCVybn3yJ_aYRhIIzslZgwChYtxPljQ_kbH_xTOgxPwo/s1600/entanglement+12.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="273" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL5Ghtbi5BifHzaqwV28DkbIUhUgjB0H_e1WERlpiQIk2UijSI-3If8HivEoPADfZSXNWKakOxd4A5-taW6Wa3-nCPjit-z1esCVybn3yJ_aYRhIIzslZgwChYtxPljQ_kbH_xTOgxPwo/s320/entanglement+12.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_5" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:2.4pt;margin-top:4.9pt;width:257.65pt;
height:220.4pt;z-index:-251654144;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Things, gifts,
exchanges are far from being contained in within a dyad. They always involve being
embedded in ecologies of entanglement with others (including other things,
gifts, exchanges and people). What makes these ecologies of entanglement even
more complex is the tendency for human to also want to be seen as separate from
things. Hodder notes, <i>there seems
something almost mystical about the ways in which humans identify with and
claim to own things</i> (p.23) make it property and yet remain separate from
that thing. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Not all societies have an entrenched concept of exclusive
ownership, in some societies property is inclusive such that objects are imbued
with the relationships implicated in its history. In addition to concepts of a
commons and use-rights held by others, the issues related to ownership can
become very complex and contested. In many ways we all recognize that when
people merge their interests with their things – their things develop
personalities. In this way ownership is a dual process of merging humans and
things.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
An interesting question arises when we consider that
concepts of ownership are inevitably embodied within processes of
identification. We tend to think of ‘identity’ as a noun rather than as a verb –
identity as a continual process of identifying-with what we experience. In
fact, it is almost inconceivable to imagine having a personal experience
without an ‘I’ and ‘mine’ attached to the state – as in ‘my experience’ or ‘I
am happy’. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These processes of identification are also implicated in how
societies structure themselves and the relationships arising between
individuals. How we enact our society through relationships involving
production, consumption, distribution and disposal of things – also generates social
structures including those involving dominance, power, social diversity. Thus
processes and relationship of identification also inextricably shape the access
people have to things including food, land, technology, spaces for rites and ritual
and the means of exchange. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Hodder also refers to the work of Marilyn Strathern who
conceived of ‘enchainment or a distributed personhood’. The concept of <i>enchainment</i> refers to cultures where
there is no ‘thing-in-itself’. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The
term ‘enchainment’ as used by Strathern refers to Polynesian and Melanesian
cultures where an artifact is not ‘a thing-in-itself’. It does not acquire
identity from those who use it nor give identity to people. A thing is part of
a chain of obligations and desires as things circulate, passed around as gifts.
‘If in a commodity economy things and persons assume the social form of things,
then in a gift economy they assume the social form of persons’ (Strathern 1988:
103). <o:p></o:p></i></div>
<div class="MsoNormal">
</div>
<div align="right" class="MsoNormal" style="text-align: right;">
Ian Hodder – Entangled:
An Archeology of the Relationships between Humans and Things p.89<o:p></o:p></div>
<div class="MsoNormal" style="text-align: right;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisquYxXsIx5u6jlkX27brTgOoOygJEiDGIxPSxSLV9YIE1_8ThephOumOTBG06iYfuzVKdXgCBIUVEfmHdD3uUnqKkRzmlwQjJZa5cY9uVM1upWqapU2Flb-iAXna7Z2irzlXk3vvDKYc/s1600/face+collage+3.jpeg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisquYxXsIx5u6jlkX27brTgOoOygJEiDGIxPSxSLV9YIE1_8ThephOumOTBG06iYfuzVKdXgCBIUVEfmHdD3uUnqKkRzmlwQjJZa5cY9uVM1upWqapU2Flb-iAXna7Z2irzlXk3vvDKYc/s400/face+collage+3.jpeg" width="400" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_7" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:196.15pt;margin-top:4.9pt;width:278.2pt;
height:185.2pt;z-index:-251653120;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Strathern goes
further in her thinking about a cultural context where there is no boundary
between the social and individual person – a condition that constructs a person
as what she terms ‘dividuals’ or ‘partible persons’ which she defines as <i>the product of chains of socially
reproductive acts</i>. In this way, every person’s identity arises as a product
from innumerable social actions. Furthermore, enchainment involve the need to
keep ‘things’ flowing – so that gifts are considered as obligations or
responsibilities that must be quickly moved on – because to keep something
stationary is considered deeply wrong. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The idea of continual movement brings us to consider a more
meta view regarding trajectories of change and even shift towards new
attractors of efficiency (and other types of focal orientations). </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFTCscUNW2RX6Xv2pFIr9H4QYR3oWfas89cr8Rdpc7p2w6qcszactaRm6umRWr4lP1a4Izw8uInmKi67Bnm8czIiWUCzUySFj1qxAmz5XTJpFLP56GjX4WR6Yt_IwuYeDmzq-84eBIUtw/s1600/tool+ecology+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFTCscUNW2RX6Xv2pFIr9H4QYR3oWfas89cr8Rdpc7p2w6qcszactaRm6umRWr4lP1a4Izw8uInmKi67Bnm8czIiWUCzUySFj1qxAmz5XTJpFLP56GjX4WR6Yt_IwuYeDmzq-84eBIUtw/s320/tool+ecology+1.jpg" width="250" /></a></div>
<div class="MsoNormal">
Hodder suggests that
entanglements are nudged not by economic, ecological, infrastructural,
ideological, or systems of meaning but rather by what he calls the ‘tautness’
of entanglements – the sort of tightness of the connectedness between-within
the totality of the HT, TT, TH, and HH dependences and dependencies. <i>When things go wrong (as they always do, at
some point or other), fixing has to occur relationally, in ways that are
fitting with respect to the rest of the existing entanglements (p. 208).<o:p></o:p></i></div>
<div class="MsoNormal">
<i><br /></i></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
What Hodder makes very clear in his discussion of
entanglement, dependences and dependencies and the inevitable processes of
identification is that our relationships with things creates the obligations
and duties that we have with each other and that also strain, stretch, grow and
drive our societies.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<i>In each of these types of connection there are heterogeneous
assemblages of things – objects such as tools and furnaces, but also
institutions (the guild of metalworkers), place, humans, social groups, rules,
metaphors, rituals and abstractions. The parts of these heterogeneous
assemblages are held together by flows of energy, matter and information. Thus
energy is transferred from plants to animals to humans in food consumption;
energy moves from the fire through the pot to the contents of the pot and then
into the human eating the food; matter moves from source to production site and
is exchanged, used and deposited; information flows through emulation and
mimicry and through kin and family networks.<o:p></o:p></i></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<i><br /></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75"
coordsize="21600,21600" o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe"
filled="f" stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_8" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;left:0;text-align:left;margin-left:242.8pt;
margin-top:148.6pt;width:234.4pt;height:169.65pt;z-index:-251652096;
visibility:visible;mso-wrap-style:square;mso-width-percent:0;
mso-height-percent:0;mso-wrap-distance-left:9pt;mso-wrap-distance-top:0;
mso-wrap-distance-right:9pt;mso-wrap-distance-bottom:0;
mso-position-horizontal:absolute;mso-position-horizontal-relative:text;
mso-position-vertical:absolute;mso-position-vertical-relative:text;
mso-width-percent:0;mso-height-percent:0;mso-width-relative:margin;
mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.png"
o:title="" cropleft="16187f" cropright="17868f"/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]--><i>…also flowing through these heterogeneous assemblies are all the human
dependence… The things in the networks are the foci of debts, obligations,
rights. Since humans are involved in these networks, processes of
identification and ownership become activated. The things assembled also
assemble human alliances, subjects, duties, attachments. The things become
entwined in the human to-ing and fro-ing in relation to things. Thing-thing
relationships are never just about things; they are also about obligations and
dependences. The smelting of iron is not just about hammers ad tongs. It is
also about debts, rights, duties, identities, sexual metaphors and
relationships with the divine. As work on social technologies, exchange and
material culture, more generally has shown, doing thing with things is always
embedded in human sociality.<o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="text-align: right;">
Ian Hodder – Entangled:
An Archeology of the Relationships between Humans and Things p.44<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGzrQfDEiEXgOC8WUvQ1suHpbUZF4vk3Cpa15o5r_ORTnKQK7McBH8s8lsIMo1bwMZnqoQtbCirIS7PLM0iAUgtmz1-ishtQ9BrjzEQWXnWWmuMCxdOArWS1ZdMmgztQ53guTJ9-GZOD0/s1600/pencil+production+5.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGzrQfDEiEXgOC8WUvQ1suHpbUZF4vk3Cpa15o5r_ORTnKQK7McBH8s8lsIMo1bwMZnqoQtbCirIS7PLM0iAUgtmz1-ishtQ9BrjzEQWXnWWmuMCxdOArWS1ZdMmgztQ53guTJ9-GZOD0/s1600/pencil+production+5.png" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Dependences and dependencies are integral to all
entanglements and create both mutualisms and inequalities that constrain and
shape existing and emergent variables and affordances. Hodder references the
work of Heidegger who described the practical enactment of human existence with
the term ‘Dasein’ – ‘being-there’, or with the term ‘being-in-the-world’.
Humans are inseparable from their context or ground or environment – they are
inevitably ‘thrown-into’ pre-existing entangled ecologies of things, humans,
and other beings. Human realize themselves (enact themselves) through the
unfolding multiplicity and diversity of roles, situations and affordances
through which they are channeled and constrained. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan’s famous quote that ‘technology is the most human
thing about us’ is very much at home in the entangled human-thing ecology that
is our practical ground-of-being. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>All
the tools, nails, wood and so on that are involved in the project of making a wooden
floor constitute an ‘equipmental totality’. When we pick up a hammer in order
to knock in a nail, we just take it for granted. We do not need to think about
the hammer in order to knock in a nail, we just take it for granted. We do not
need to think about the hammer theoretically when we make use of it in this
routine everyday way. This type of relationship with things Heidegger called
‘ready-to-hand’ (parallel to the ideas of Pitt-Rivers, Leroi-Gourhan and others
listed above regarding automaton, know-how, practical, non-discursive
knowledge). As Olsen notes, our bodily movement and the tools are all working
together to achieve a practical project – there is a unified untheorized whole
in the practices of using equipment. Who I am as a person is dependent on the
equipmental contexts in which I dwell. <o:p></o:p></i></div>
<div class="MsoNormal">
</div>
<div align="right" class="MsoNormal" style="text-align: right;">
Ian Hodder – Entangled:
An Archeology of the Relationships between Humans and Things p.28<o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyGI7A9NM_fgRaW766XzuCUgucMf00dxVmdz277Fv0Rg_Qekhuh8o6YovUpS-4PeYKdv4MYC_e-I7FcjupS4swGHHO3Cq9eY0MWg24HVgUoaNt3l0fbthS0I4Sr6Czu7OfRuwxfH3tho0/s1600/economic+complexity+-+products+exported+by+Canada.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="210" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyGI7A9NM_fgRaW766XzuCUgucMf00dxVmdz277Fv0Rg_Qekhuh8o6YovUpS-4PeYKdv4MYC_e-I7FcjupS4swGHHO3Cq9eY0MWg24HVgUoaNt3l0fbthS0I4Sr6Czu7OfRuwxfH3tho0/s400/economic+complexity+-+products+exported+by+Canada.PNG" width="400" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_10" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:-1.6pt;margin-top:4.3pt;width:268.8pt;
height:193.2pt;z-index:-251649024;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.png"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Hodder notes that the
entailing consequence of this enaction of ‘becoming-in-the-world’ is that the
‘self’ is not the starting point – rather the starting point is always the
specific manner in which any equipmental ecology emerges and develops. The
equipmental ecology always arises through complex reciprocating interdependence
formed within particular histories, environments and cultures. Self and
personhood are inseparable and continuous with these equipmental ecologies of
‘things’. As Hodder notes (somewhat similar to McLuhan), ‘<i>the human is only possible if it has things to think through</i>’ (p36).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Hodder’s work elaborates in considerable detail that
‘things’ have vibrant, complex lives that include tremendously varied scales and
frameworks of time. Further, human social life in entangled with things that are
each imbued with fields of affordances for emergent investments and entrapments
which literally constitute constraints arising from a constant need to care for,
and reproduce the things that humans affect and depend on. These constraints
also include the inevitable scheduling, sequencing, scaling and logistic
problems that are integral to enacting complex actions of sustaining and
evolving entanglements in which humans have become invested. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The inherent ‘unruliness’ of thing and entanglements that
drive the development of rules, regulations and discipline as well as the
development of corresponding forms of ownership, rights, obligations. The
complexity of all of these constraints and enablements means that making one
change in one part creates cascades throughout the ecology of entanglements. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus not only the trajectories but the momentum of how our
entanglements change and evolve emerge from the timeframes and scales of the existing
fit of entangled constituents. It is almost impossible for humans to
disentangle themselves in order to return to a previous condition. We become
embedded in entanglements related to architectures of car-centric
transportation, or those related to domestication of plants and animals, or
those related to pyro-technologies. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-hJy9eWQfi4nOUuP75qzrIEbopV1i1F0Rld-a_J-7qola8Zpx2nd3R912Iz7dIIGVIOCQiKw7GCyJ5JGF-kAzZmTOnuztBobVAmhnaZRdO7qDbb0_BHdY0LNOx7OPgbqX6akhylWoP5M/s1600/human-as-tech+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-hJy9eWQfi4nOUuP75qzrIEbopV1i1F0Rld-a_J-7qola8Zpx2nd3R912Iz7dIIGVIOCQiKw7GCyJ5JGF-kAzZmTOnuztBobVAmhnaZRdO7qDbb0_BHdY0LNOx7OPgbqX6akhylWoP5M/s320/human-as-tech+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_13" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:222pt;margin-top:4.6pt;width:251.2pt;
height:188.4pt;z-index:-251648000;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Each new level of
entanglements entails new circularity of enablements and entrapments arising
from the necessary investments in sustaining all the things involved in the
emergent benefits from new and old enablements. In this way, entanglements also
tend to shape ongoing trajectories, in much the same way as Kevin Kelly
suggests that technology has a trajectory of increasing complexity. Extending
this thinking we can appreciate that configurations of large scale
entanglements can operate like attractors shaping change and the conditions of
change. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>These
two components of dependence, positive and negative, produce and constrain
human action and lead humans into entanglements from which it becomes difficult
to become detached. Because humans rely on things that have to be maintained so
that they can be relied on, humans are caught in the lives and temporalities of
things, their uncertain vicissitudes and their insatiable needs.<o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="text-align: right;">
Ian Hodder – Entangled:
An Archeology of the Relationships between Humans and Things p.208<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What Hodder has done so well, is to illuminate the
technological ground that, as McLuhan notes, is the most human part of us. Furthermore
the web-like ecologies of entanglements also embody the ‘ententional’
dimensions inherent in the ‘fittedness’ that constitute entanglements. By
grasping how entanglements form the ground of human existence we are more
compelled to revoke the concept of the ‘isolated, atomistic self’. And as a result
we naturally can extend the notion of the social self with a broader
understanding of the social. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxWCojxMxPQh_IX_VEg6X4zutM6e3MEa7ZrfgGrDgCaOlbrz7QSWwVXQNMIrl34aDgdUCCcicV-EEIIAHHLfBUrKIzoqdxYqV6YDr0CD6sEJdzWH9vNbLk_6DzWihmbkc8fi19KQXF41o/s1600/Human+controlled+Evolution.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxWCojxMxPQh_IX_VEg6X4zutM6e3MEa7ZrfgGrDgCaOlbrz7QSWwVXQNMIrl34aDgdUCCcicV-EEIIAHHLfBUrKIzoqdxYqV6YDr0CD6sEJdzWH9vNbLk_6DzWihmbkc8fi19KQXF41o/s320/Human+controlled+Evolution.jpg" width="268" /></a></div>
<div class="MsoNormal">
The social self is not just constituted from complex
networks of human relationships but also by the full ecology of entanglements. The
digital environment is now more than an emerging attractor-of-efficiency but is
also an emerging social attractor that is driving the emerging narrative of an
enacted, ententional, social self. As a new attractor it is shaping the processes
of individuation at the heart of a modern notion <!--[if gte vml 1]><v:shapetype
id="_x0000_t75" coordsize="21600,21600" o:spt="75" o:preferrelative="t"
path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_12" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:.4pt;margin-top:5.6pt;width:145.6pt;
height:173.25pt;z-index:-251646976;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->of individuality which
we’ve already noted is formed through processes that arise within the context of
an ever growing network of encounters with others and increasingly with things
– connected things. These connected things – increasingly referred to as the ‘Internet-of-Things’
is also a new attractor-as-equipmental-context. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
What Hodder’s work highlights is that the ground of the
socially enacted self is also the ground of our ‘original’ and perpetual debt. A
debt everyone incurs just by embracing their humanity of being born into a
society, of being thrown into the world. But before I explore how the digital
environment creates new conditions for understanding the nature of our original
debt, I want to finish this post with one more extension of entanglement. An
extension regarding human knowledge. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Entangled Knowing –
Enacted Embodied Knowledge<o:p></o:p></b></div>
<div class="MsoNormal">
It’s non-controversial to say that knowledge is socially
constructed, that it is the result of the complex social interactions and
arises through the development of what are often called epistemic communities
of practitioners/participants. But knowledge is also an entangled environment
with many largely unconscious dependences and dependencies. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>While
tacit knowledge can be possessed by itself, explicit knowledge must rely on
being tacitly understood and applied. Hence all knowledge is either tacit or
rooted in tacit knowledge. A wholly explicit knowledge is unthinkable. <o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="text-align: right;">
Michael Polanyi
“Knowing and Being” <o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i><br /></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>…knowledge
will live not in the final article but in that web of discussion, debate,
elucidation and disagreement. It’s messy. …Knowledge has inherited many other
of the web’s properties. It is now linked across all boundaries, it is
unsettled, it never comes fully to rest or agreement, and we can see that it is
bigger than any of us could ever traverse. <o:p></o:p></i></div>
<div class="MsoNormal">
</div>
<div align="right" class="MsoNormal" style="text-align: right;">
David Weinberger<o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv96j4t2-XtxmiifBZmlbip4IvDfP7j0-AfIzt3BpIyuLpl7_KCAQgu8C7KgHnvgCd9NGjVXwKUQJqsQtbS1JxqruQ-kkTq5wUWyL60sddr7krLs1x_710rQVyy1UeNx4cr_CjndoWcAI/s1600/Human+Knowing.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv96j4t2-XtxmiifBZmlbip4IvDfP7j0-AfIzt3BpIyuLpl7_KCAQgu8C7KgHnvgCd9NGjVXwKUQJqsQtbS1JxqruQ-kkTq5wUWyL60sddr7krLs1x_710rQVyy1UeNx4cr_CjndoWcAI/s320/Human+Knowing.png" width="316" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_14" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:296.9pt;margin-top:.5pt;width:175.45pt;
height:177.15pt;z-index:-251645952;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.png"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Knowledge is better
conceived as a dynamic, non-linear flow that is profoundly social, but it is
also primarily tacit and embodied in people and their entanglements. It may be <span lang="EN-US">more accurate to say that people are
contained within knowledge rather than simply containing knowledge within the
brain. To paraphrase McLuhan (who was talking about language, 2011, p.50 [knowledge]
like <i>languages are environments which are
hidden from the young learner and to which, like fish to water, the learner
relates synaesthetically, using all faculties at once.</i> Thus, it is arguable
that knowledge resides in a network of entanglements. </span><o:p></o:p></div>
<div class="MsoNormal">
<span lang="EN-US"><br /></span></div>
<div class="MsoNormal">
But knowledge is even more entangled because like language,
it must be translated (either to another person or into another domain), and
like translation there is no guarantee of being free of distortion or error. And
<span lang="EN-US">when a question is posed, the
question acts like an invitation to generate new knowing.</span><o:p></o:p></div>
<div class="MsoNormal">
<span lang="EN-US"><br /></span></div>
<div class="MsoNormal">
This is relevant to the world of science where each established
discipline has its own content domains, perspectives and corresponding language
of concepts and terms. Unlike the problems of information theory – language and
knowledge are also constituted through metaphors (cross-domain mappings of
‘knowledge’), frames, narratives, heuristics, etc. as inextricably part of the
way humans communicate and express themselves. The issue of knowledge as
language raises the question of whether explicit (unentangled) scientific
knowledge can ever contain the richness and depth of all human knowledge which
as already noted, is embodied and largely tacit. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Recently, Harry Collins in his wonderful book “Tacit &
Explicit Knowledge” extended the understanding of tacit knowledge. He argues
that tacit knowledge only becomes evident because of the development of
explicit knowledge, but also makes the point that explicit knowledge is more
clearly understood as ‘information’. Most importantly Collins discusses three
types of tacit knowledge (TK): <o:p></o:p></div>
<div class="MsoNormal">
</div>
<ul>
<li><span style="text-indent: -18pt;">Relational tacit knowledge (RTK);</span></li>
<li><span style="text-indent: -18pt;">Somatic
tacit knowledge (STK);</span></li>
<li><span style="text-indent: -18pt;">Collective tacit knowledge (CTK)</span></li>
</ul>
<br />
<div class="MsoNormal">
<span style="text-indent: -18pt;"><br /></span></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<o:p></o:p></div>
<div class="MsoNormal">
<span lang="EN-US">
</span></div>
<div class="MsoNormal">
<b>RELATIONAL TACIT KNOWLEDGE (RTK) </b><o:p></o:p></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjeHCUuFKMenZIVs1Jmi2KBa0cCcEFgtouQzbsiR-3z0K-ophV8R7OGWXnKNyx7Irw7cDughqaR6nmqdcLW9UChS1HdFszBUUCPy8tajPWJOnba7KBCSWCocrXQ8XGHAG66xVU1hX3BpvE/s1600/Knowledge+-relational+tacit.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjeHCUuFKMenZIVs1Jmi2KBa0cCcEFgtouQzbsiR-3z0K-ophV8R7OGWXnKNyx7Irw7cDughqaR6nmqdcLW9UChS1HdFszBUUCPy8tajPWJOnba7KBCSWCocrXQ8XGHAG66xVU1hX3BpvE/s320/Knowledge+-relational+tacit.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_15" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:227.6pt;margin-top:3.5pt;width:247.45pt;
height:196pt;z-index:-251644928;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Knowledge that is in
principle explainable, and can be made explicit. There is a significant problem
however; we don’t always know what to make explicit, because often we simply can’t
include everything that is explicable. Collins gives an example from his
research of how scientist learned to build the transversely excited atmospheric
pressure carbon dioxide laser (TEA laser) and then published their results as
explicitly as possible. The publication included a great deal of specific detail,
such as the cross-section and machining instruction for the electrodes as well
as manufacturers’ parts numbers for off-the-self parts.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
What Collins found was that other scientists (also working
on the same laser) who used only available scientific publications failed to be
able to build these lasers. The success of those seeking to replicate what the
successful lab had accomplished was achieved only after scientist from
unsuccessful labs were able to time socially interacting with scientist who had
successfully built a working laser. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This case illustrates that learning and education relies
more on ‘enculturation’ rather than an ‘algorithmical model’ of knowledge
transfer: ”<i>learning to build the laser
was like learning a new language or culture, rather than absorbing discrete new
pieces of information</i>.” Another important reason to accept that learning is
deeply similar to enculturation, is because of the inability to develop a fully
explicable knowledge. This is a consequence of the ‘rules regress’ principle – that
no set of rules can contain all the rules for their own application. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The necessity for socialization also includes the necessity
to access ‘ostensive’ knowledge – what can be learned only by having it
literally pointed to – whether it is an object, state, process or practice. For
example everyone who understand that ‘red’ is a reference to a color had to
have the color pointed-out before they could know what color ‘red’ was. Ostensive
knowledge also has to be relied on because in many situations, the description
would be too complicated if possible at all. Relational tacit knowledge also
involves issues such as codifiability, and teachability. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>SOMATIC TACIT KNOWLEDGE (STK) </b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIiRORIu8u72Vdq52iqgjVBUWBbmp7MDOlVg_VRU2IqviUuSf2pT1q_sakLBD-DVQG439TfdveTwyig_iiZsq2vdINjqA-Q9sf2tbmKx6Nv2IcsvI82sKFKivzPL2_ETTU-oyPDl6VQvM/s1600/knowledge+-+somatic+tacit+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIiRORIu8u72Vdq52iqgjVBUWBbmp7MDOlVg_VRU2IqviUuSf2pT1q_sakLBD-DVQG439TfdveTwyig_iiZsq2vdINjqA-Q9sf2tbmKx6Nv2IcsvI82sKFKivzPL2_ETTU-oyPDl6VQvM/s320/knowledge+-+somatic+tacit+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_17" o:spid="_x0000_s1027" type="#_x0000_t75"
style='position:absolute;margin-left:-1.2pt;margin-top:1.65pt;width:190.1pt;
height:158.4pt;z-index:-251643904;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->This is knowledge
which includes bodily skill or experience, (unconscious know-how) such as the
classic example of riding a bike. We don’t learn to ride a bike from reading or
being told about it. It helps to watch someone ride and we can be given some
guidance (e.g. look in the distance, start on a small hill and coast, etc.).
Another example is asking a touch typist to write out the letters of the
alphabet as they are laid out on the keyboard (without looking). Most people
are unable to do this. Somatic tacit knowledge is essentially what we normally
consider as tacit knowledge. It is also the basis of the understanding that how
we ‘SAY’ we do things is usually not how we ‘Actually’ do things. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCJCFBrZjI-KXOZx1ouM7c7wOkqlUfUn6i7MBw8TILVxCUM2LFppA7KHiIJIoop37ev0Usqth7F_BhyxHPr0fjDAtoCIzKtMfCKkq_4UIU_HeAJQDs1WbZew93p6QuQ0vGKv-rTyHfUHo/s1600/knowledge+-+somatic+tacit+2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCJCFBrZjI-KXOZx1ouM7c7wOkqlUfUn6i7MBw8TILVxCUM2LFppA7KHiIJIoop37ev0Usqth7F_BhyxHPr0fjDAtoCIzKtMfCKkq_4UIU_HeAJQDs1WbZew93p6QuQ0vGKv-rTyHfUHo/s320/knowledge+-+somatic+tacit+2.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shape id="Picture_x0020_18" o:spid="_x0000_s1026"
type="#_x0000_t75" style='position:absolute;margin-left:255.5pt;margin-top:27pt;
width:216.35pt;height:144.8pt;z-index:-251642880;visibility:visible;
mso-wrap-style:square;mso-width-percent:0;mso-height-percent:0;
mso-wrap-distance-left:9pt;mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image003.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->This tension between
explaining how and actually doing has tended to place excessive focus on the
body as the seat of the tacit and in this way limit our understanding of the
concept. It remains the generally accepted view, and assumes that all tacit
knowledge is explicable. But even more important is how trying to make this
sort of knowledge conscious (which means explicit while in the act of
performance) can make the performance not possible. For example, while biking
we can watch others or think about something else, but if we start consciously observing
our own skill in staying balanced, we risk falling over. The opposite of making
tacit knowledge explicitly conscious is the experience of ‘flow’ – being totally
in the moment.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>COLLECTIVE TACIT KNOWLEDGE (CTK) </b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTkjyoqicGbaI0geBf950hyphenhyphenaBGQ7fSxgFax6FGfwwJFM_6LXgK1aPKs5dz4ddgbzoLg1ND_HMEquQVEqPzYBYVaqR4lXdVw91NAHxiOsW23NLiwAmSKi14ghSXrplfm-oKUa_tz36XbBY/s1600/knowledge+-collective+tacit+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTkjyoqicGbaI0geBf950hyphenhyphenaBGQ7fSxgFax6FGfwwJFM_6LXgK1aPKs5dz4ddgbzoLg1ND_HMEquQVEqPzYBYVaqR4lXdVw91NAHxiOsW23NLiwAmSKi14ghSXrplfm-oKUa_tz36XbBY/s320/knowledge+-collective+tacit+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_20" o:spid="_x0000_s1027" type="#_x0000_t75"
style='position:absolute;margin-left:228.5pt;margin-top:3.35pt;width:232.65pt;
height:174.4pt;z-index:-251639808;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->This includes
social, contextual and enculturated knowledge. Collins uses the examples of
learning to ride a bike in traffic or the acquisition of fluency in a language.
Language itself can only arise in a social context and fluency can only be
achieved in a social contexts – a single individual doesn’t need a language nor
can they become fluent in a language without extensive interaction with others.
The concept of mastery of language can be extended to include particular
domains such as disciplinary fields and includes the capacity to apply
conceptual metaphors (as defined by George Lakoff). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shape id="Picture_x0020_21" o:spid="_x0000_s1026"
type="#_x0000_t75" style='position:absolute;margin-left:251.8pt;margin-top:83.4pt;
width:220.95pt;height:150pt;z-index:-251641856;visibility:visible;
mso-wrap-style:square;mso-width-percent:0;mso-height-percent:0;
mso-wrap-distance-left:9pt;mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image003.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->CTK moves beyond
cognitive sensory motor expertise and into expertise involving interactive social
interactive life and conditions. <o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaKhejH7pcZAcv2FqnHcTKzt1C2RyW-hSEwqbwY6wwP_4hKY1kBsrHof6ENtQnjLnTZNcbIy00tn7fQDE0hnx1h4Lwl5Fm2W7sD4EH171dFFIEFLTeYxsRjWjaJLyTZmtl_-Q-oorVj8k/s1600/knowledge+collective+tacit+2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="217" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaKhejH7pcZAcv2FqnHcTKzt1C2RyW-hSEwqbwY6wwP_4hKY1kBsrHof6ENtQnjLnTZNcbIy00tn7fQDE0hnx1h4Lwl5Fm2W7sD4EH171dFFIEFLTeYxsRjWjaJLyTZmtl_-Q-oorVj8k/s320/knowledge+collective+tacit+2.jpg" width="320" /></a></div>
This is another argument supporting the
realization of the social self and the unique human domains where the self can shape
and is shaped by social interactions, rules and even more significantly to
adapt to and thrive in multiple and evolving contexts of rules. What that means
is that human are capable of ‘polymorphic’ actions “actions that require
different behaviours for successful instantiations depending on context and
require different interpretations of the same behaviour depending on context”. <br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Also like in STK, it is impossible to become fully conscious
of processes of fluency in to moments of enaction. For example generally in conversation
we never pre-assemble what we say – we don’t look for a verb, noun ect. We may
be careful in what we say but once a conversation is ‘fluid’ it can seem to
flow of its own accord.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Collective tacit knowledge is the central domain of embodied
knowledge and is ultimately beyond a full explication. Both collective and
somatic tacit knowledge involve depths that simply cannot be made explicit.
Because of this they can only be learned through mechanisms of ‘socialization/enculturation’.
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<i>Cognition is the most socially-conditioned activity of man, and
knowledge is the paramount social creation. The very structure of language
presents a compelling philosophy characteristic of that community, and even a
single word can represent a complex theory…. Every epistemological theory is
trivial that does not take the sociological dependence of all cognition into
account in a fundamental and detailed manner</i>.(Fleck 1935, p. 42 in Douglas
1987, p. 12). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_19" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:0;margin-top:91.4pt;width:263.6pt;
height:181.4pt;z-index:-251640832;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->I would argue that core
to collective tacit knowledge is social entanglement. Collins argues that
social interactional expertise (social skill – skill in negotiating and
navigating entanglement) is essential in any society founded on significant
divisions of labour. Once social, interactional and/or entanglement expertise,
is understood in a graspable way, it become almost ubiquitously evident, as the
most effective method of acquiring CTK. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3hu85HheDY845Csgw8K7e-qlnBYF-KT1SmA5cgLbeDpbRb4XTHjRP0hsXPORqAgCVdZ1fJPWkavY9V34tUt1JZw5br4qEoxQK-NmTTPKsP0PSyli5m_zkX1qRACm_nyma9Gan589tPjE/s1600/knowledge+-+collective+tacit+3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3hu85HheDY845Csgw8K7e-qlnBYF-KT1SmA5cgLbeDpbRb4XTHjRP0hsXPORqAgCVdZ1fJPWkavY9V34tUt1JZw5br4qEoxQK-NmTTPKsP0PSyli5m_zkX1qRACm_nyma9Gan589tPjE/s320/knowledge+-+collective+tacit+3.jpg" width="320" /></a></div>
<div class="MsoNormal">
One could argue that the master-apprentice model (involved In
many vocational, educational, professional and disciplinary programs) shape
expert knowledge through lineages of practice and instrumentation. These
approaches develop the tacit knowledge and the collective fluencies upon which
bodies of explicit knowledge float. This may seem contradictory to my previous
post regarding a plausible shift toward a more curiosity-driven education. However,
the curiosity-driven education is supported by the rise of networked
individualism – a capacity to develop networks of collaborative personal
teachings through both masters and peers. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The digital environment is a powerfully enabling environment
for more self-directed collaboration with many others, thus ensuring that
knowledge flows from where it is to where it’s needed. Furthermore, this apparent
trajectory of learning is one of increasing collaborative-learning-by-doing
which depends and enhances the power of collective tacit knowledge to generate
and embody new knowledge –through the social self. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Kevin Kelly has commented on the paradox of choice in
relation to happiness. He points out that evidence suggests that individuals
often can become happier when they can narrow their choices. The paradox is
that societies can produce many more happy individuals when a society can
increase the range of choices available. This makes sense, in that the more
choices a society can offer, the more niches can emerge for individuals to find
a place of their unique contributions. This parallels the social self – as the
foundation for individuation of all people through the hyper-exchange enabled
by the digital environment.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In this way, I would argue that collaboration not only supports
but elevates expertise in ‘learning how to learn’ multiple fluencies and
therefore an enhancement of collective tacit knowledge. This is actually
important for accelerating progress in science and technology, the arts and all
other domains of know-how. All science involves instruments expertise in the
instruments because of course instruments always require 'tinkering'. There is
a deep craft-like quality to the 'doing of science' whether it is the crafting an
instrument, a measure, or the language of a good question. This craft-like quality
to expertise applies to the all the arts and professions in equal measure. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Bodies of knowledge, disciplines, large-scale projects
(CERN, Human Genome Project, Space Exploration, etc.), or organizations of all
sorts, inevitably develop social practices and cultures that enable them to define
and delineate the shared language, coding schemes, cognitive frames, theories,
mental models, and emotional/psychological investment through social practices
and culture. It is the embodied interpretative systems arising from practices
and culture which mediate the tacit knowledge creation, articulation, exchange
and access that makes explicit knowledge effective. By forming a rich ‘commons’
of collective tacit knowledge and then mastering the explicit codes, theory and
tools, participants in an epistemic community can exchange their knowledge as
information.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr1W2RRaTn7EHeiZBWjl_Zsclzz5K9wBpZZGggD9f5KOq6wjRy7M2KTrvgR0qdmuk7ZFEH3_hi-5jOvaf9JPDNC1CsvvXqwXLvgrXDbVBcEzoxr4YqRAPXJ7PkFP-Ofd28TuUJMv03b6M/s1600/Map+science+paradigms.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="361" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr1W2RRaTn7EHeiZBWjl_Zsclzz5K9wBpZZGggD9f5KOq6wjRy7M2KTrvgR0qdmuk7ZFEH3_hi-5jOvaf9JPDNC1CsvvXqwXLvgrXDbVBcEzoxr4YqRAPXJ7PkFP-Ofd28TuUJMv03b6M/s400/Map+science+paradigms.jpg" width="400" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_22" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:185.2pt;margin-top:1.6pt;width:280.9pt;
height:253.7pt;z-index:-251638784;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->I have briefly explored
the nature of knowledge in order to highlight further the entanglement of
humans with and between things and other humans. I wanted to illustrate just how
entanglement is the actual condition of social fabric and thus also highlight our
original debt. If we can acknowledge inextricable entanglement then we are in a
position to grasp that all original creative work both owes a debt to the creative
commons that nourished the work, that provided the platform from which all works
could spring; and in turn how this creates a debt for all others that follow. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The digital environment continues its emergence, changing
the conditions of change and shaping new fundamental attractors. Our entanglement
with things, people, information and knowledge will become more transparent in
the both the immediate moment as well as transparent trajectories through time.
The atmosphere of the digital environment can very likely enable unimaginable
visualization of information that we will expect to be able to customize – just
as we know expect to be able to search any question we can dream up. Objects
will have their histories available for anyone to query. Within conditions such
as these the boundaries between information, currency and accounting dissolve. We are now being
challenged to more deeply re-imagine a political-economy relevant to new types
of ‘value’ – value that is non-rival, abundant, intangible and subject to
increasing returns.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
My next post will continue to explore the possibilities of
such a political-economy.<o:p></o:p></div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-52534624521456641642015-07-22T02:44:00.000-07:002015-07-22T02:44:05.021-07:00Curiosity-Driven versus Disciplined Enactment of a Learned Mind<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJrUeg15pNdsUHbIjNiSMBtH0oHQhlY945gjsa715Cmvu9mVfbXjUB_SnbB3KsE6YozkYtshkVKoelra04yC292cdrnwRJpUgYOd23Q2rwsiGBLnhUCq1TjoIAHRTiNAYhrmOcszRIzFo/s1600/NYT+april+20+1950+front+page.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJrUeg15pNdsUHbIjNiSMBtH0oHQhlY945gjsa715Cmvu9mVfbXjUB_SnbB3KsE6YozkYtshkVKoelra04yC292cdrnwRJpUgYOd23Q2rwsiGBLnhUCq1TjoIAHRTiNAYhrmOcszRIzFo/s400/NYT+april+20+1950+front+page.jpg" width="288" /></a></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75"
coordsize="21600,21600" o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe"
filled="f" stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_2" o:spid="_x0000_s1027" type="#_x0000_t75"
style='position:absolute;left:0;text-align:left;margin-left:319.35pt;
margin-top:3.8pt;width:165.05pt;height:228pt;z-index:-251658240;visibility:visible;
mso-wrap-style:square;mso-width-percent:0;mso-height-percent:0;
mso-wrap-distance-left:9pt;mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]--><i>What’s the score
here? Why is a page of news a problem in orchestration?<o:p></o:p></i></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>How does the jazzy, ragtime
discontinuity of press items link up with other modern art forms?<o:p></o:p></i></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>To achieve coverage from China to
Peru, and also simultaneity of focus, can you imagine anything more effective
than this front page cubism?<o:p></o:p></i></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>You never thought of a page of news
as a symbolist landscape?</i><o:p></o:p></div>
<div align="right" class="MsoNormal" style="text-align: right;">
Front Page (probes) –
p.3<o:p></o:p></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<br /></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Why does the Hearst press attempt to
organize the news of each day into a Victorian melodrama?<o:p></o:p></i></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Anything queer in a big urban press
going flat out for the small town, the small guy and cracker-barrel sentiments?<o:p></o:p></i></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>Is it a some screen or just the fog
from a confoosed brain?</i><o:p></o:p></div>
<div align="right" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
Nose for News (probes) – p.5<o:p></o:p></div>
<div align="right" class="MsoNormal" style="text-align: right;">
<!--[if gte vml 1]><v:shape
id="Picture_x0020_1" o:spid="_x0000_s1026" type="#_x0000_t75" style='position:absolute;
left:0;text-align:left;margin-left:-.45pt;margin-top:23.6pt;width:141pt;
height:249pt;z-index:-251657216;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image003.jpg"
o:title="" croptop="1285f" cropbottom="3304f" cropleft="2867f" cropright="2802f"/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]--><b><span style="font-size: 10.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">Marshall McLuhan – <i>The Mechanical
Bride</i>. 1951. Ginko Press</span><o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtWuHw4mrutdnroh9feXpm_6sTxQOcNDCprPF7a2P5BR5NZtuL9Up4JMUMZmBuVb6MhEIIoSI4cUx6PioMk-EYb3TohmAudhdSSvgxQrxYQqJUuo5N7BhL7B63J1MVDR4KuK3t3edVN7Y/s1600/nyt+-+The+Sun+may+1948+front+page.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtWuHw4mrutdnroh9feXpm_6sTxQOcNDCprPF7a2P5BR5NZtuL9Up4JMUMZmBuVb6MhEIIoSI4cUx6PioMk-EYb3TohmAudhdSSvgxQrxYQqJUuo5N7BhL7B63J1MVDR4KuK3t3edVN7Y/s320/nyt+-+The+Sun+may+1948+front+page.jpg" width="184" /></a></div>
<div class="MsoNormal">
I had intended on looking at the circulation of debt as an
embodiment of social fabric in this post – but a couple of recent experiences
and readings have inspired me to extend my line of thinking about the emerging
narrative of the social self. I think pursuing this line of thinking will
contribute to understanding how the constraints of a post-scarcity condition in
the political-economies of the digital economy will emphasize the narratives of
our social selves. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In my last post I talked about the interesting paradox
inherent in the emerging narrative of an enacted, ententional, social self. It
is that the process of individuation at the heart of a modern notion of individuality
arises in the context of an ever growing network of encounters with others and
increasingly with things – connected things. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
It is the richness of our encounters with the world that
enables a truly individuated individuality (a uniquely self-aware,
social-psychological-embodied knowing self as opposed to an idiosyncratic psycho-bio-genetic,
being deeply constrained by small-group structures). Our encounters include
those with people we don’t know (moments where it is possible to explore new
behavior – and have our mirror-neurons respond to an embodied incorporation of
mysteries presented by new people) or new types of interaction with people we
already know, or engaging in liminal situations. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What the paradox is – is that the
more connected one becomes – the more unique experiences with ‘other’ arise and
the more possibilities to individuate there are. The social self is the self
that can radically evolve – unlike the isolated, atomistic and permanent
self-identity. This paradox of individuation also develops a new disposition - that
despite the fact that social interaction can also be filled with uncertainly –
even scary – it also requires that people be ready to face those many
uncertainties including engaging in liminal conditions that encounters with ‘other’
involve.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkgJOCBEpE0OOdlWBu7IpE_86E1gxOHOQTJM3ORqDU34aJ7iXOOD-RAXjTgFmGeKRBtUiuLN2pGCwH5bIGnavlDMGBoqpPBakcw2LiBmtN7-pFKozHdG138X-i8KoELGRhxHQiCeuBTEk/s1600/reading+news+7.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkgJOCBEpE0OOdlWBu7IpE_86E1gxOHOQTJM3ORqDU34aJ7iXOOD-RAXjTgFmGeKRBtUiuLN2pGCwH5bIGnavlDMGBoqpPBakcw2LiBmtN7-pFKozHdG138X-i8KoELGRhxHQiCeuBTEk/s1600/reading+news+7.jpg" /></a></div>
<div class="MsoNormal">
I began with quotes
from the two first essays in Marshall McLuhan’s first book (derived from his PhD
Dissertation) ‘The Mechanical Bride: Folklore of Industrial Man’. This was
written throughout the 1940s and published in 1951. The first article talks
about the front page of the New York Times (the first one above). The second
article refers to another front page – but I couldn’t find it so I’ve just
picked something that seemed similar. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Why are McLuhan’s probes-as-insights
significant? I think they highlight (so graphically) many recent critiques of
what the Internet is doing to our brains – that is radically transforming our
capability to pay attention – not only ever shorter attention but also inducing
a perpetual ‘partial attention syndrome’ – a consequence of ‘multi-tasking’.
These critiques include that our increasing dependence on search is eroding our
memory and making us dumber. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNNhRiHyET_5kfsx4JUKagP74fa2nYIY2gZnhNbziObALuP-KJnYrHP37rBs5pBq_OOsqpqMPeiJL4WOEvuS5zos8i4hWdnceTMNo5O0AjMNVlDxvpSH_JhsTcoua98OHS3rskCvwnpUU/s1600/reading+news+9.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="163" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNNhRiHyET_5kfsx4JUKagP74fa2nYIY2gZnhNbziObALuP-KJnYrHP37rBs5pBq_OOsqpqMPeiJL4WOEvuS5zos8i4hWdnceTMNo5O0AjMNVlDxvpSH_JhsTcoua98OHS3rskCvwnpUU/s320/reading+news+9.jpg" width="320" /></a></div>
<div class="MsoNormal">
But
when one looks at the front page crammed to the limit with short bits of news
from all over the nation and the world – we see that traditional broadcast
media has been priming us for at least a century to shorten our attention span
and to ‘float like a butterfly’ from topic to topic. As for partial attention –
one only has to recall the iconic image of the father or parent screened behind
the wall-o-print while mumbling ‘yes dear’. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIgPWi8_PcFUr0dUXPS014ssswPwS_fTMu7tq25bKWx_u8L0pgZri-8SgDRQEqHbT06spXSr1pVWuwFZooI2P07X3LDLDZdJIAKKYsOE88FGOETZTFYI739kOTlnGH3D36Z-dMcvlmgAM/s1600/reading+news+10.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="125" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIgPWi8_PcFUr0dUXPS014ssswPwS_fTMu7tq25bKWx_u8L0pgZri-8SgDRQEqHbT06spXSr1pVWuwFZooI2P07X3LDLDZdJIAKKYsOE88FGOETZTFYI739kOTlnGH3D36Z-dMcvlmgAM/s400/reading+news+10.PNG" width="400" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:group id="Group_x0020_12" o:spid="_x0000_s1026"
style='position:absolute;margin-left:.25pt;margin-top:7.1pt;width:292.25pt;
height:93.8pt;z-index:251661312;mso-width-relative:margin;
mso-height-relative:margin' coordsize="37099,11906" o:gfxdata="UEsDBBQABgAIAAAAIQDueXK4EwEAAFECAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbKSSPU/DMBCG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">
<v:shapetype id="_x0000_t75" coordsize="21600,21600" o:spt="75"
o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_4" o:spid="_x0000_s1027" type="#_x0000_t75"
style='position:absolute;width:15859;height:11858;visibility:visible;
mso-wrap-style:square' o:gfxdata="UEsDBBQABgAIAAAAIQAEqzleAAEAAOYBAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbJSRQU7DMBBF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">
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<v:path arrowok="t"/>
</v:shape><v:shape id="Picture_x0020_5" o:spid="_x0000_s1028" type="#_x0000_t75"
style='position:absolute;left:15859;width:21240;height:11906;visibility:visible;
mso-wrap-style:square' o:gfxdata="UEsDBBQABgAIAAAAIQAEqzleAAEAAOYBAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbJSRQU7DMBBF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">
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image002.jpg"
o:title=""/>
<v:path arrowok="t"/>
</v:shape><w:wrap type="tight"/>
</v:group><![endif]--><!--[if !vml]--><!--[endif]-->However,
McLuhan saw much more deeply into the effect of media. He noted that the
traditional broadcast print media was a ‘collective work of art’ created on a
daily basis for ‘industrial man’ – an assemblage of 1001 tales of
‘entertainment’ told by an anonymous narrator to an anonymous audience. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The discontinuity of juxtaposed info-snacks linked the
technical-mechanical dimension of the newspaper to the techniques of emerging art
and concepts of science such as the physics of quantum reality and relativity.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyfkGQqzWMgD7dI2d4hIN6mOVC-w0PGZ7G-k1gU15j7MLNlws-imoWf4C_p8rlwCGVOCgEZeok2h3dayTiP2NjEgrxgVz2yX24SXpgd_anOT2tP8wF9tluaBAudRQpkReIobVO_sIZfX0/s1600/reading+news+11.PNG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyfkGQqzWMgD7dI2d4hIN6mOVC-w0PGZ7G-k1gU15j7MLNlws-imoWf4C_p8rlwCGVOCgEZeok2h3dayTiP2NjEgrxgVz2yX24SXpgd_anOT2tP8wF9tluaBAudRQpkReIobVO_sIZfX0/s400/reading+news+11.PNG" width="400" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:group id="Group_x0020_14" o:spid="_x0000_s1026"
style='position:absolute;margin-left:2.65pt;margin-top:5.35pt;width:324.75pt;
height:108pt;z-index:251663360' coordsize="41243,13716" o:gfxdata="UEsDBBQABgAIAAAAIQDueXK4EwEAAFECAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbKSSPU/DMBCG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">
<v:shapetype id="_x0000_t75" coordsize="21600,21600" o:spt="75"
o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_6" o:spid="_x0000_s1027" type="#_x0000_t75"
style='position:absolute;width:19812;height:13716;visibility:visible;
mso-wrap-style:square' o:gfxdata="UEsDBBQABgAIAAAAIQAEqzleAAEAAOYBAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbJSRQU7DMBBF
90jcwfIWJU5ZIISSdEHKEipUDjCyJ4lFMrY8bmhvj9O0G0SRWNoz/78nu1wfxkFMGNg6quQqL6RA
0s5Y6ir5sXvJHqXgCGRgcISVPCLLdX17U+6OHlmkNHEl+xj9k1KsexyBc+eR0qR1YYSYjqFTHvQn
dKjui+JBaUcRKWZx7pB12WAL+yGKzSFdLyYBB5bieVmcWZUE7werISZTNZH5QcnOhDwlTzvcW893
SUOqXwnz5DrgnHtLTxOsQbGFEF9hTBrKBFbe6rgPmLbyv3tm0ZEz17ZWY94E3i7Ji9g1gHFfFHD6
b3uTYu84XdrV6ZfqbwAAAP//AwBQSwMEFAAGAAgAAAAhAAjDGKTUAAAAkwEAAAsAAABfcmVscy8u
cmVsc6SQwWrDMAyG74O+g9F9cdrDGKNOb4NeSwu7GltJzGLLSG7avv1M2WAZve2oX+j7xL/dXeOk
ZmQJlAysmxYUJkc+pMHA6fj+/ApKik3eTpTQwA0Fdt3qaXvAyZZ6JGPIoioliYGxlPymtbgRo5WG
Mqa66YmjLXXkQWfrPu2AetO2L5p/M6BbMNXeG+C934A63nI1/2HH4JiE+tI4ipr6PrhHVO3pkg44
V4rlAYsBz3IPGeemPgf6sXf9T28OrpwZP6phof7Oq/nHrhdVdl8AAAD//wMAUEsDBBQABgAIAAAA
IQAzLwWeQQAAADkAAAASAAAAZHJzL3BpY3R1cmV4bWwueG1ssrGvyM1RKEstKs7Mz7NVMtQzUFJI
zUvOT8nMS7dVCg1x07VQUiguScxLSczJz0u1VapMLVayt+PlAgAAAP//AwBQSwMEFAAGAAgAAAAh
APLc3ijDAAAA2gAAAA8AAABkcnMvZG93bnJldi54bWxEj8FqwzAQRO+F/oPYQm6N3BxC60YxoaQQ
yCEkTu6LtZWMrZWR5MTt11eBQo/DzLxhVtXkenGlEFvPCl7mBQjixuuWjYJz/fn8CiImZI29Z1Lw
TRGq9ePDCkvtb3yk6ykZkSEcS1RgUxpKKWNjyWGc+4E4e18+OExZBiN1wFuGu14uimIpHbacFywO
9GGp6U6jUzDqdOxsfdiYy24x/tRmv33bBqVmT9PmHUSiKf2H/9o7rWAJ9yv5Bsj1LwAAAP//AwBQ
SwECLQAUAAYACAAAACEABKs5XgABAADmAQAAEwAAAAAAAAAAAAAAAAAAAAAAW0NvbnRlbnRfVHlw
ZXNdLnhtbFBLAQItABQABgAIAAAAIQAIwxik1AAAAJMBAAALAAAAAAAAAAAAAAAAADEBAABfcmVs
cy8ucmVsc1BLAQItABQABgAIAAAAIQAzLwWeQQAAADkAAAASAAAAAAAAAAAAAAAAAC4CAABkcnMv
cGljdHVyZXhtbC54bWxQSwECLQAUAAYACAAAACEA8tzeKMMAAADaAAAADwAAAAAAAAAAAAAAAACf
AgAAZHJzL2Rvd25yZXYueG1sUEsFBgAAAAAEAAQA9wAAAI8DAAAAAA==
">
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<v:path arrowok="t"/>
</v:shape><v:shape id="Picture_x0020_7" o:spid="_x0000_s1028" type="#_x0000_t75"
style='position:absolute;left:19812;width:21431;height:13716;visibility:visible;
mso-wrap-style:square' o:gfxdata="UEsDBBQABgAIAAAAIQAEqzleAAEAAOYBAAATAAAAW0NvbnRlbnRfVHlwZXNdLnhtbJSRQU7DMBBF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">
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image002.jpg"
o:title=""/>
<v:path arrowok="t"/>
</v:shape><w:wrap type="tight"/>
</v:group><![endif]--><!--[if !vml]--><!--[endif]-->McLuhan
was adamant that this discontinuity did not warrant ‘wails that chaos and
irrationalism were descending upon us’. But that rather the complexity of the
discontinuous, of new science was enabling a new perception of the world, a new
intelligibility providing new insights. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In essence, what was arising was a
planet that was in fact a single city. This is an amazing insight by McLuhan
considering that he was writing these thoughts in the 40s and published them in
1951. For McLuhan – the new sciences, the new techno-social conditions meant
that irrationalism was actually more intolerable and instead demanded from
people more intelligent effort and more social integrity than ever before. For
McLuhan the 20<sup>th</sup> Century techniques of world news coverage had
created a ‘new state of mind’ increasingly beyond parochial rootedness in local
or national political opinion.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbyETZznzKNBoMKE5wqXVdoZxNJtsSeLgBoZnNB5yc910Qc3L9FZthNPMeEJOhbRnXKdT07mU2S_IlGCFrDG1NYHATDILPhgX3nbG0LELUz0UimyX-ETGoi2TFoKfyTUVi2ifwHfc3utY/s1600/reading+news+-+caught+watching+real+world..jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="298" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbyETZznzKNBoMKE5wqXVdoZxNJtsSeLgBoZnNB5yc910Qc3L9FZthNPMeEJOhbRnXKdT07mU2S_IlGCFrDG1NYHATDILPhgX3nbG0LELUz0UimyX-ETGoi2TFoKfyTUVi2ifwHfc3utY/s320/reading+news+-+caught+watching+real+world..jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_15" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:0;margin-top:5.25pt;width:150.5pt;
height:140.55pt;z-index:-251649024;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->The discontinuity
evident in the front page of newspapers and magazines became an invisible
ground – with an entailing effect that McLuhan suggested inevitably enforces ‘a
deep sense of human solidarity’. Although the traditional broadcast media
seemed to condition people to accept the authority of the media opinions and
attitudes, what McLuhan noted was a ‘new art form’ that was universal in scope
and presented in the technical layouts of print. ‘<i>To the alerted eye, the front page of a newspaper is a superficial
chaos which can lead the mind to attend to cosmic harmonies of a very high
order.</i>’ <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
However, McLuhan also suggested that people would rather
immerse themselves in the content than have a deep grasp of the meaning of the esthetic
and/or intellectual character of the medium.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What McLuhan pointed out over half a century ago was that
literate minds were already being deeply changed by the message of popular
broadcast media – a message of irrational-seeming-hyper-juxtaposition of
radically divergent and global content. The 20<sup>th</sup> Century literate
mind was challenged with having to wayfind between the worlds of mass broadcast
media (newspapers, magazines, radio, and later TV) and the experiences of an
educational system who’s focus was ‘disciplining’ the mind. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9myrMhUrU-eHKUZPlRtqsfs4eO-EBFtKcOzawBiuWHUNdHwYJfKKOsr5m72AETC_ddh4DILqVZtWWF_8aikm86WMIjxXaHF5vl-zY8zN6iCJIDaRDT0rkhbwYpizi87vYOVcBFVXjs68/s1600/education-industrial+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="227" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9myrMhUrU-eHKUZPlRtqsfs4eO-EBFtKcOzawBiuWHUNdHwYJfKKOsr5m72AETC_ddh4DILqVZtWWF_8aikm86WMIjxXaHF5vl-zY8zN6iCJIDaRDT0rkhbwYpizi87vYOVcBFVXjs68/s320/education-industrial+2.jpg" width="320" /></a></div>
<div class="MsoNormal">
Any listen to a Sugata Mitra or Ken Robinson TED talk provides
a concise overview of an industrial education system that focused not only on
disciplining behavior to prepare students to function is a highly
regimented/scheduled world of industrial work – but also to discipline a mind
to occupy specialized professional-occupational niches within a finite
knowledge structure. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL2SWL5Lgf6hzgBWMMLie9Iq0EdZFCavrbfx6v8pBikQBdqg58-2tgK0U2VJnqRgKXDmw5RUk3bHTgRH_rEfGQWUOeb3p8WWEGdupqGoLfTK2pPNbC4aGY6ROfGJs8CKNK37Qpf72Co_Q/s1600/education-industrial+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="228" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL2SWL5Lgf6hzgBWMMLie9Iq0EdZFCavrbfx6v8pBikQBdqg58-2tgK0U2VJnqRgKXDmw5RUk3bHTgRH_rEfGQWUOeb3p8WWEGdupqGoLfTK2pPNbC4aGY6ROfGJs8CKNK37Qpf72Co_Q/s320/education-industrial+1.jpg" width="320" /></a></div>
<o:p></o:p><br />
<div class="MsoNormal">
I began my real academic enculturation in the 80s, with all
my university knowledge derived from very limited face-to-face encounters with
professors, more with cohort students, books, journals and magazines and
finally TV & radio. Having grown up in a working class home with no books
to speak of, I remember the feeling when I entered the university library for
the first time. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Whole worlds of knowledge – ready to combine and recombine in
unfathomable ways to create new knowledge. But the rub was the impossibility of
unleashing the full range of my curiosity given the pressures of time and resources
available to fulfil the requirement of my chosen ‘discipline’. Disciplining my
learning and thus my mind meant that whole swathes of the Dewey Decimal system
became simply outside of my personal capacity to explore. There was too much to
know and too little time. The pressures and constraints of the academic
structures of learning continually demanded a channeling of my curiosity into
an ever narrow path. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ2GKV3Ntu1ytb5YBmvArimrDp8q1o1M6igEQITJcRlyYL83M180L7KRnVaF_aCIqkLdSWc3xKz504ihKSfEJvXvZyr5ffsh7yCOyL9hueqSzssuGos2DGWVazDMf3t6hxLtLKSSRd7GY/s1600/tree-of-science.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ2GKV3Ntu1ytb5YBmvArimrDp8q1o1M6igEQITJcRlyYL83M180L7KRnVaF_aCIqkLdSWc3xKz504ihKSfEJvXvZyr5ffsh7yCOyL9hueqSzssuGos2DGWVazDMf3t6hxLtLKSSRd7GY/s320/tree-of-science.jpg" width="207" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_18" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:0;margin-top:13.5pt;width:209.85pt;
height:323.25pt;z-index:-251648000;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Academic disciplines
can easily become journaled guilds based on communities of intellectual peers
who can confer credibility on one’s work. When it works well this community of
peers confers credibility based on rigorous and critical review that enables
sound continual progress. However, when it works less well, this sort of
community of peers can shape a sort of crony-careerism where the
publish-or-perish incentive structure is fulfilled through a form of collusive
hyper-specialized focus on a minutia that is formed into a ‘field’ inevitably
becomes exclusively contained in a related journal. These sorts of academic
structures have provided the channels that most of our pre-Internet generation
of university/college students, have had to accept in order to receive a
disciplined post-secondary educational journey. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Whatever our particular
experience to the disciplining of our minds has been, the inevitable outcome is
productive of a relatively narrow and coherent educational experience. Even
those who fought to be as eclectic as their interests, tended to have to accept
to remain within the constraints of a disciplined focus that enabled an occupational-professional
pursuit – and ‘job’.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The Classic Tree of Science depicted above is from The
Golden Encyclopedia, 1959, and is essentially how universities continue to
shape disciplines and faculties. Of course things have changed. For example,
the production of knowledge increasingly entails more open evolving contexts where
many more actors participate, and where resources are no longer fixed,
predictable <i>or under direct control</i>
and research priorities must adapt to a constantly shifting landscape and the
research enterprise must embrace more uncertainty. Lip service is often paid to
the importance of ‘multidisciplinary’ approaches.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzXd1S6p_V-KN1qPfA87Ij979hij0yIkQafn687GOPt7snlSIwNNqrlgyNcsHGSsGxTV3P6sQXq3qM7e6ETkglcyVCsTvqwGyKvkCyBaE0VHZPU0kzTqvNnl0tvgJ2F-ORDgSGQro1-Qs/s1600/education+21c+-+5.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzXd1S6p_V-KN1qPfA87Ij979hij0yIkQafn687GOPt7snlSIwNNqrlgyNcsHGSsGxTV3P6sQXq3qM7e6ETkglcyVCsTvqwGyKvkCyBaE0VHZPU0kzTqvNnl0tvgJ2F-ORDgSGQro1-Qs/s320/education+21c+-+5.jpg" width="320" /></a></div>
<div class="MsoNormal">
However, in the 21<sup>st</sup> Century, generating
knowledge is increasingly about: practical usefulness within a context of the
application of knowledge; it is transdisciplinary (new disciplines arise in the
efforts to apply and implement knowledge); it is more heterarchical and transient;
it is required to be more socially accountable and reflexive (a context of
implication) and therefore tends to require a larger, more diverse and
temporary ecology of epistemic communities, practitioners, actors, stakeholders
and participants involving a continuous negotiation<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
in order to collaborate on problems defined in specific and localized contexts<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn2" name="_ftnref2" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></sup><!--[endif]--></sup></a>. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The
emergence of capabilities inherent in the digital environment such as ‘big
data’ and ‘social computing’ has accelerated the transformation of knowledge
generation beyond the traditional occupational and professional frameworks<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn3" name="_ftnref3" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></sup><!--[endif]--></sup></a>.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The
complex, multiway interactions the Net enables means that networks of experts
can be smarter than the sum of their participants. (p.62)<o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; text-align: right;">
<i><span style="font-size: 9.0pt; line-height: 115%;">David Weinber.2012. “Too Big Too Know”<o:p></o:p></span></i></div>
<div class="MsoNormal">
</div>
<div>
<br /></div>
<div>
<div class="MsoNormal">
<b>Paradox of Science
and Mass Media<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
What I find so interesting is the paradox of the front page
that McLuhan illuminates as such an apparently random assemblage of
discontinuous content with the industrial emphasis of an educational system of
disciplining minds. It is as if they as shadows of each other. Yet on the other
hand the nature of mass media involves significant control over content by
professional editorial oversight, in which case the message of
irrational-seeming-hyper-juxtaposition of radically divergent and global
content may be better seen as another form of centrally directed attention –
aimed to discipline minds. If this is a reasonable assumption – than there is
no paradox.<o:p></o:p></div>
</div>
<div>
<br /></div>
<div>
<div class="MsoNormal">
But the 21<sup>st</sup> Century experience of the Internet
is one where access to content which is increasingly not conditioned by
‘professional’ editing and ordering. Where consumers of content are often also
producers – the pro-sumer – but also where search empowers the pro-sumers’
curiosity in ways that are unprecedented. We are now asking questions with the
expectations of finding an answer almost immediately. If we just look at Google
– it now answers 40,000 questions every second, translating to 3.5 million
searches per day<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a>.
Before the Internet, how many of these questions were never asked? It is a safe
assumption that as the 21<sup>st</sup> Century continues to advance everyone in
the world be empowered to ask what ever question that arises with an
expectation that some relevant answer can be found – ultimately meaning that
curiosity will become the major driver of learning.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And this is the really interesting aspect the enabling of
curiosity – imagining what the generation currently emerging for whom their
whole life experience is one where access to the web has been a ubiquitous part
of their life. We are already inundated with data and information – as David
Weinberger has aptly said – It’s Too Big To Know. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Today’s kids have access to
more information and know-how outside of school than is fed to them inside of
school. They will grow up not with ‘Big Data’ but with ‘Celestial Data’ – that
will be ready at hand, in increasingly diverse media. This is the vanguard of
real digital natives who are habituated to getting information related to any
passing curiosity that happens to arise in their mind or in their conversations
– a way of living where curiosity driven knowledge acquisition is an
unquestioned habit – like breathing. <o:p></o:p></div>
<div>
<!--[endif]-->
</div>
</div>
<div>
<br /></div>
<div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-eTl1rmGXgdDKyE7nFBQobfTevjw3f7QKTbea6yL2hd7hE8iuONisjCZugJSTg4moGCm3McYBHKSf-JroTo-K2XJXU7Qkl7F0Xc-_MPa1cq1IbaA26jaIZpdOykU2QwpQIRSlaq7C0FE/s1600/Good+user+interface.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-eTl1rmGXgdDKyE7nFBQobfTevjw3f7QKTbea6yL2hd7hE8iuONisjCZugJSTg4moGCm3McYBHKSf-JroTo-K2XJXU7Qkl7F0Xc-_MPa1cq1IbaA26jaIZpdOykU2QwpQIRSlaq7C0FE/s320/Good+user+interface.jpg" width="239" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_19" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:337.25pt;margin-top:4.25pt;width:125.25pt;
height:166.95pt;z-index:-251646976;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Let’s take an
example, YouTube is current the most popular search engine for anyone who wants
to learn ‘how to do something’. But it is also an inexhaustible source of video
presentations-lectures-discussions on any topic one is curious about. The
user-interface of YouTube also presents a list of further enticements to
curiosity which operate a little like the library shelf (but instead it is organized
according to a recommendation algorithm of knowledge) and a little like the
front page’s assemblages of discontinuities. Each YouTube video has a list of
‘recommended’ or related videos determined by algorithms tuned to content
and/or previous searches. These lists presents seductive, ever bifurcating
trail of curiosities – delectable crumbs of thinking to follow as time permits.
In my own experience it takes an act of will not to get lost in this seduction
to follow the ever branching mycelial trail of interesting curiosities. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
However, unlike a newspaper’s or a magazine’s assemblage of
discontinuities – the Internet has no master editor choosing the content and
crafting it in support of any particular narrative. Instead there are a
proliferation of voices, points of view and competing narratives. There is no Dewey
Decimal Classification system organizing the streams of our inquiries within
rigorously bounded knowledge domains. Internet searches, news feeds, and social
media assembled recommendations provide a hyper-discontinuity. <o:p></o:p></div>
</div>
<div>
<br /></div>
<div>
<div class="MsoNormal">
Some have argued that the Internet has actually reduced the
diversity of the content we encounter by enabling people to more easily create
an information echo-chamber or bubble around themselves. The cheap counter
argument to this is simply to point to the increasing convergence in the
ownership of broadcast media, to Chomsky’s manufacturing consent, to the FOX
media empire. The media bubble was actually pierced with the advance of the
Internet and the rise of social media. For someone to create and sustain a
personal echo-chamber via the Internet (and especially social media) requires
an effort and vigilance that is near impossible. No matter how careful we are
in only following people we believe are of like mind and thus closely tied, the
fact remain every person has their own proliferation of other networks of
interests – linking them to other people
and sources. In this way new information inevitably leaks into very insular
circles. Of course that doesn’t mean that people can’t continue to live within
their own beliefs – transforming whatever territory they engage with into the
personal maps they believe are true.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Given that people engage with Internet media – through their
searches, social media networks, and other types of platforms – they will
inevitably encounter hyper-diversities of content. What does this foresee? <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I think what the Internet enables in the young and maybe
awakens even in those of us who are less native is an inevitable pre-eminence
of a curiosity-driven mind – a more rhizomatic approach to learning, engaging
with content, and any sort of creative activity. This might not seem so alien
as we all laud curiosity – but this is enabling an order of magnitude more of access
to new breadths of discontinuities – beyond the confines of the traditional disciplining
of entrainments involved of our education-occupation and even of traditional
‘hobby/leisure’ channels. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7-o0-y8iQaz9ZT93zp8AQ9h6a1J31y3JPJL6sFY5xvlOTsrOXhw6576PSoCK726ETwoA5fYHTLa4wypz0p2m87NFpsmRusSNGDpPIjg66n_yPP3WZzRHwKvhIhUfLOg1ez7ksr_c2vqA/s1600/education+-+21C+1.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="206" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7-o0-y8iQaz9ZT93zp8AQ9h6a1J31y3JPJL6sFY5xvlOTsrOXhw6576PSoCK726ETwoA5fYHTLa4wypz0p2m87NFpsmRusSNGDpPIjg66n_yPP3WZzRHwKvhIhUfLOg1ez7ksr_c2vqA/s320/education+-+21C+1.png" width="320" /></a></div>
<div class="MsoNormal">
However, the curiosity-driven mind is not just shaped by the
expectation of searching for and finding answers and/or information to any question
that may arise. It also includes new approaches for formal education – for example
the Massive Open Online Course (MOOC) – which invites unprecedented masses of
people to enroll in an ever increasing range of formal courses – simply out of
curiosity – to get a taste of what a subject is about. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While it is true that an
overwhelming number of people who enroll in MOOCs don’t complete them, the
minority that do still represent unprecedentedly large numbers. And for those
who are seriously engaged the education they seek through MOOCs they have
access to unprecedented variety of courses beyond the traditional disciplinary
domains – a variety that no single university can offer. Furthermore,
individuals can take courses that traditional university educational programs
would not allow because they fall outside of traditional
disciplinary/occupational streams.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
What does this mean for the digital native imbued with the
expectation of ‘free range curiosity’? Perhaps a habit of unbounded curiosity
driving unique education-career pathways – hyper-specializations in dynamically
emerging niches of expertise. An education that may look (to the traditionally
disciplined mind) more like dilettantish-sampling than serious study. An
appearance of continual wayfinding through weird assemblages of learning
experiences. <o:p></o:p></div>
</div>
<div>
<br /></div>
<div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtjeuYb2Bxd6IIKNeZym53CZ80d31jfuV6Q317JWQVCkIvyDImkaQSwMSzbBTeK7eUsH2Iyl0OTJSUS3N5hiUFkcif9w8pfMMBR9z8bvLNTJVOvCWqO0JsseWBvbMJLO-cKfqIUFAtX4U/s1600/education+21c+4jpg.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="221" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtjeuYb2Bxd6IIKNeZym53CZ80d31jfuV6Q317JWQVCkIvyDImkaQSwMSzbBTeK7eUsH2Iyl0OTJSUS3N5hiUFkcif9w8pfMMBR9z8bvLNTJVOvCWqO0JsseWBvbMJLO-cKfqIUFAtX4U/s320/education+21c+4jpg.jpg" width="320" /></a></div>
<div class="MsoNormal">
There is something both wonderful and scary in this change
in conditions of change. Our children developing as natives in the digital
environment are living in a vastly different informational world – one that
enables many more unique forms of creative synthesis of knowledge – unleashing
vast diversities of types of thinking based on unique assemblages of knowledge
streams. The scary part is that this is also like a new Babel - making
languaging and efforts to develop a common body of knowledge more difficult.
The apparent shadow of the mycelial-curiosity-driven mind will be a sense of
breadth that lacks depth as well as an anxiety that without the constraints of
a discipline-occupation to provide a ‘common language’ for a coherent body of
knowledge (hence the intellectual Babel where no-one can understand what other
are really saying). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
However, the paradox of hyper-specialization is an
increasing dependence on hyper-exchange – which means a conditions that drives
a new form of generalist knowledge (remember the breadth and variety of
encountered content) – and a likely emergence and expectation of better forms
of conversation suited to a social-self enabled to participate in knowledge
generation. An emerging, new constraint shaping the social-self will likely
involve the shaping of an intrinsic curiosity as a foundation of scaling
learning and creative exploration in an ever accelerating world of innovation,
learning-while-doing and hyper-specialization. In addition to intrinsic curiosity
is a deeply embodied social engagement – conversational diplomacies enabling
the establishment of Context – that can establish common Language – that establishes
engagement – toward agreements that in turn enable coordinated
(self-organizing) action and social computing<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a>.<o:p></o:p></div>
<div>
<!--[endif]-->
</div>
</div>
<div>
<br /></div>
<div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYYwlXJPZ4Sr1T6S4mO4muu4NFQcr0S-iLHIwYGs88nU3AfBGn1iQWMQcddABX0jHWcEiDS4EgstSYPlWkndfP5ecrfX32BZRM9SR1O6gzTnwqAW7Af9jgNLmkYWuG8dTzP9b8qSnOUqI/s1600/Map+science+paradigms.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="289" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYYwlXJPZ4Sr1T6S4mO4muu4NFQcr0S-iLHIwYGs88nU3AfBGn1iQWMQcddABX0jHWcEiDS4EgstSYPlWkndfP5ecrfX32BZRM9SR1O6gzTnwqAW7Af9jgNLmkYWuG8dTzP9b8qSnOUqI/s320/Map+science+paradigms.jpg" width="320" /></a></div>
<div class="MsoNormal">
<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600"
o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f"
stroked="f">
<v:stroke joinstyle="miter"/>
<v:formulas>
<v:f eqn="if lineDrawn pixelLineWidth 0"/>
<v:f eqn="sum @0 1 0"/>
<v:f eqn="sum 0 0 @1"/>
<v:f eqn="prod @2 1 2"/>
<v:f eqn="prod @3 21600 pixelWidth"/>
<v:f eqn="prod @3 21600 pixelHeight"/>
<v:f eqn="sum @0 0 1"/>
<v:f eqn="prod @6 1 2"/>
<v:f eqn="prod @7 21600 pixelWidth"/>
<v:f eqn="sum @8 21600 0"/>
<v:f eqn="prod @7 21600 pixelHeight"/>
<v:f eqn="sum @10 21600 0"/>
</v:formulas>
<v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/>
<o:lock v:ext="edit" aspectratio="t"/>
</v:shapetype><v:shape id="Picture_x0020_20" o:spid="_x0000_s1026" type="#_x0000_t75"
style='position:absolute;margin-left:-.75pt;margin-top:4.6pt;width:280.9pt;
height:253.7pt;z-index:-251645952;visibility:visible;mso-wrap-style:square;
mso-width-percent:0;mso-height-percent:0;mso-wrap-distance-left:9pt;
mso-wrap-distance-top:0;mso-wrap-distance-right:9pt;
mso-wrap-distance-bottom:0;mso-position-horizontal:absolute;
mso-position-horizontal-relative:text;mso-position-vertical:absolute;
mso-position-vertical-relative:text;mso-width-percent:0;mso-height-percent:0;
mso-width-relative:margin;mso-height-relative:margin'>
<v:imagedata src="file:///C:\Users\Gabriel\AppData\Local\Temp\msohtmlclip1\01\clip_image001.jpg"
o:title=""/>
<w:wrap type="tight"/>
</v:shape><![endif]--><!--[if !vml]--><!--[endif]-->Does this sound
farfetched? It certainly doesn’t seem to align with the image of the ‘Tree of
Science’ shown above. But the image of the Map of Relationships of Scientific
Paradigms<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></a>
shows a very different knowledge environment and evolving trajectory. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The curiosity driven mind is nourished by a diet of ever
more abundant knowledge and the fundamental economic property of knowledge is
that it is non-rival – sharing knowledge doesn’t diminish the original
possessor of knowledge even as it enriches the recipient. Despite the age-old
adage that knowledge is power – the emerging truism is that knowledge shared is
power-squared. An economy of abundance is a fundamentally different economic condition,
than an economy focused on the allocation of scarce, rival resources and goods.
Attempts to induce a paradigm of scarcity and rivalness around information and
knowledge through forms of absolute intellectual property can only result in
the underutilization of information and knowledge. The traditional business
models and the incumbents who are dependent on them seek to design systems that
would prevent knowledge/information abundance and the zero marginal costs
inherent in replication of digital information. <o:p></o:p></div>
<div>
<!--[endif]-->
<div id="ftn1">
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoNormal">
The curiosity-driven mind – one that wants to do more than
absorb what is ‘given’ but to also build upon and create new knowledge/products/
value, is already developing new economic models that not based on the monopoly
of knowledge – but rather establish that knowledge is a commons of social goods
– knowledge that is free at the point of use yet able to be accounted for in
its use and in this way enables the recognition and revealing of all the
pathways of the inevitably social roots of value creation. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoFootnoteText">
</div>
<div class="MsoNormal">
There is another aspect of the digital environment that is
significant in enabling the curiosity-driven mind. This is the world of the
video game and the massive multiplayer online game (MMOG). There has been a lot
written on benefits of the video game and I don’t want to summarize these
discussions. But among the many key features of the video game I’d like to
highlight two. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The virtual environment of a video game tends to be an open one
which is full of secrets and prizes – and thus a central feature of every video
game is of course the continual and iterative exploration and testing of the
game environment. Another key feature of every video game is the degree of
continual failure that players must acclimatize themselves to, if they wish to
‘beat the game’. Habitual commitment to exploration and the need to accept an
experience of overwhelming failure until success – these are both powerful
habits and forms of literacy supporting a curiosity-driven mind for life-long
learning. <o:p></o:p></div>
</div>
</div>
</div>
<div>
<br /></div>
<div>
<div class="MsoNormal">
The MMOG also generates these habitual commitments but adds
a powerful new literacy involved with developing social fabric. Many challenges
involved in achieving success in an MMOG require substantive effort to
coordinate group actions to succeed in the game. Such group efforts to
accomplish even a single quest in the game, can sometimes take regular repeated
trials over months before success is achieved. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Mark Chen (2012:4)<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></a>,
summarizes the literacies integral to video gaming and also (one could argue) to
all literacies necessary for citizens of the digital environment (e.g. see Jenkins
et al., 2006; National Research Council’s 21st century skills for student
success, 2010) and primal in shaping, what I’ve been proposing as a
curiosity-driven mind.</div>
<blockquote class="tr_bq" style="margin-left: 36.0pt;">
<i>Being literate means being able to
take on an identity as someone who is part of a larger discourse, affinity
group, or particular domain of practice (Gee, 2003; Heath, 1983; Street, 1984).
A full or legitimate participant is someone who can produce, consume, remix,
and critique the cultural goods and actions of their particular group. In other
words, new literacy studies always looks at the social setting in which
meaningful interactions and discourse occur.</i></blockquote>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<o:p></o:p></div>
<div class="MsoNormal">
Chen summarizes many of the literacies involved in the
mastery of new media (including those of the MMOG) into a concise list which I
have modified somewhat here:</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div>
<!--[endif]-->
<div id="ftn1">
<div class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
</div>
<ul>
<li><span style="text-indent: -18pt;">produce, consume, remix, and critique all sorts
of media – Vital for an engaged citizen.</span></li>
<li><span style="text-indent: -18pt;">communicate and coordinate on joint tasks –
Vital for mobilizing collective resources to solve global problems.</span></li>
<li><span style="text-indent: -18pt;">play and problem solve – the ability to act as a
scientist and engineer.</span></li>
<li><span style="text-indent: -18pt;">perform, identity shift, and metacognate – a
vital ability to reflect on where one is in any particular situation in terms of
overall mission, goals, task at hand – in order to assess what the situation
and to imagine what could be in the future. This also involves the capacity to
accept and play different roles as necessary.</span></li>
<li><span style="text-indent: -18pt;">think in terms of systems and complex social
networks to shape an awareness of how people and things are interconnected and
dynamically changing – vital in order to leverage networks and conditions of
change.</span></li>
</ul>
<div class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<o:p></o:p></div>
</div>
</div>
</div>
<div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSjWOoBHP25DaJ9Ms4r8onGI2OkwNLCU5gKQ64jtMa6-F3syVBrSQXzxt20hp3VSUZcCwMay0dqokipj0B3qgkErKItkDu-U5m8VpbYMJ9aBspIFWjUr3KhHKFKMFiW0RLDmP9R4ysDnE/s1600/literacy+3.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSjWOoBHP25DaJ9Ms4r8onGI2OkwNLCU5gKQ64jtMa6-F3syVBrSQXzxt20hp3VSUZcCwMay0dqokipj0B3qgkErKItkDu-U5m8VpbYMJ9aBspIFWjUr3KhHKFKMFiW0RLDmP9R4ysDnE/s400/literacy+3.png" width="400" /></a></div>
<div class="MsoNormal">
These literacies and their associated skills can only be
fully mastered through engagement and participation. Chen notes that an
interesting emergent experience arising from gaming (and I think also from any
curiosity-driven quests) is what James Paul Gee (2003:55) calls a ‘projective
identity’. This involves an imaginative capacity to view the constraints of their
current interconnections in a way that enables imagining what outcomes should
result in order to exercise more strategic choices in order to further imagine
a range of futures that could be enabled and relevant to all involved.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While Chen focuses on gaming in the quote below, I believe
that here again, he describes an essential emergent feature of the curiosity-driven
mind: </div>
</div>
<div>
<blockquote class="tr_bq" style="margin-left: 36.0pt;">
<i>To play is to explore the rule /
constraint systems in a game, motivated by an imagined reality. In many cases,
to play expertly is to push at these rules / constraints, to exploit them and
break them, to make the world the way it ought to be. This obviously turns the
way learning happens in schools on its head. The very act of gaming is
subversive and radical, the antithesis of top-down models of authoritative
schooling. Yet seeing these benefits to gaming makes it clear that games
represent sites of empowerment and agency.</i></blockquote>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<o:p></o:p></div>
</div>
<div>
<div class="MsoNormal">
The subversive nature of curiosity that is enabled through
the digital environment’s overwhelming abundance of information is at least an order
of magnitude different than the type of experience of the ‘authority’ shaped discontinuity
that constitutes broadcast-mass media. The emergence of the art of the ‘mashup’,
the ‘sample’, the rapid assemblages of curiosity-driven knowledges – of a mycelial
education rather than a linearly disciplined one –is producing a different
generation of minds – a change in the conditions of change and brings us back
to McLuhan’s prescient observation that is even more applicable to the persuasive
entailments of an open Internet – ‘<i>To the
alerted eye, the front page of a newspaper [Open-Internet] is a superficial
chaos which can lead the mind to attend to cosmic harmonies of a very high
order.</i>’<o:p></o:p></div>
</div>
<div>
<br /></div>
<div>
<!--[if !supportFootnotes]--><div class="MsoNormal">
The next post will build on this and previous posts to
explore entanglement between humans and humans, humans and things, things and
things. How engagement in the world creates dependences (mutual enablements)
and dependencies (sorts of entapments). This will be based on my reading of Ian
Hodder’s book ‘Entangled: An Archeology of the Relationships between Humans and
Things’. I hope that with this next post I will have established a ‘good enough’
foundation to begin the more substantial exploration of how debt is a necessary
constraint that enables the work necessary, to create and sustain social fabric
constituting life with and within a digital environment. Debt as favors, obligations,
responsibilities, form the fundamental nature of the social fabric through
which we enact <i>ourselves-through-others</i>. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Understanding the nature of <i>debt-as-social-fabric</i>
provides an interesting ground to imagine the possible constraints that the
digital environment enables and demands. Constraints that are necessary to
harness human efforts to do the work of sustaining social fabric by revealing
our ubiquitous and eternal debts, our enactions of value, our creative efforts,
and our moments of trust and risk. Constraints that enable the revealing of
value where ever it is created will also shape new constructions of social
identity and social self.<o:p></o:p></div>
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">[1]</span></span><!--[endif]--></span></a>
For example a recent Nature articles discusses the impact of blogging and
twitter on peer-review - <a href="http://www.nature.com/news/2011/110119/pdf/469286a.pdf"><span style="font-size: 9.0pt; mso-bidi-font-size: 10.0pt;">http://www.nature.com/news/2011/110119/pdf/469286a.pdf</span></a><span style="font-size: 9.0pt; mso-bidi-font-size: 10.0pt;"> <o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">[2]</span></span><!--[endif]--></span></a>
See Nowotny et al (2001) “Re-Thinking Science: Knowledge and the Public in an
Age of Uncertainty” and Gibbons et al
(1994) “The New Production of Knowledge: The Dynamics of Science and Research
in Contemporary Societies”.<o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-CA; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;">[3]</span></span><!--[endif]--></span></a>
See Neilsen (2011) and Weinberger (2012) for highly readable accounts of the
transformation of science being wrought by social media and social computing.<o:p></o:p></div>
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 15.3333330154419px;">[4]</span></span></span></a> See <a href="http://www.internetlivestats.com/google-search-statistics/">http://www.internetlivestats.com/google-search-statistics/</a></div>
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 15.3333330154419px;">[5]</span></span></span></a> <span style="font-family: Calibri, sans-serif;">See Paul Pangaro – </span><span style="color: windowtext; font-family: Calibri, sans-serif;">An Economy of Insight</span><span style="font-family: Calibri, sans-serif;"> – </span><span style="color: windowtext; font-family: Calibri, sans-serif;">Conversations as Transactions in the Future of Commerce</span><span style="font-family: Calibri, sans-serif;">. <a href="http://pangaro.com/futurecom/">http://pangaro.com/futurecom/</a> for a beautiful summary/presentation of conversation theory.</span></div>
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 15.3333330154419px;">[6]</span></span></span></a> <span style="font-family: Calibri, sans-serif;">See <a href="http://wbpaley.com/brad/mapOfScience/scienceMapFullColorPrint2_lowRes_b.jpg">http://wbpaley.com/brad/mapOfScience/scienceMapFullColorPrint2_lowRes_b.jpg</a> to expand this image for more readable details.</span></div>
<div class="MsoFootnoteText">
<a href="file:///F:/DATA-work/a-my-writings/Blog%20Post%20July%202015%20-%20Curiosity-Driven%20versus%20Disciplined%20Enactment%20of%20a%20Learned%20Mind%20v2%20.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 15.3333330154419px;">[7]</span></span></span></a> <span style="font-family: Calibri, sans-serif;">Leet Noobs: </span><span style="font-family: Calibri, sans-serif;">The Life And Death Of An Expert Player Group In <i>World Of Warcraft. </i>Peter Lang.</span></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-52218559030023420862015-05-26T23:10:00.001-07:002015-05-26T23:10:40.071-07:00Enaction – the Ground of the Social Self<blockquote class="tr_bq" style="text-align: center;">
“The purpose of
looking at the future is to disturb the present.” – Gaston Berger</blockquote>
<div align="center" class="MsoQuote" style="text-align: center;">
<o:p></o:p></div>
<div class="MsoNormal">
This blog continues the exploration of the digital
environment as a change in the conditions of change – which also means the
emergence of new constraints that form identity. Constraints on the
construction of identity are part of the necessary foundation that enable the
work of generating and sustaining social fabric. This particular post is an
adaptation of my response to a question I (among many others) was asked to
answer. The question was, “What is Enaction to You?”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgovGL2tIH88FzhHsymzvNPVPLcN15RHLKb-GWH609tj6HGX0IictY5iCA7xCYfkTOzv4wjW4sOBK9nutN1BEOVsgi7zwLyh5SpopHldjyQ2r6_kqaMTzv0DX-a4rVEcG9XVRxyXmuvjZo/s1600/Social+self+1.PNG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="148" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgovGL2tIH88FzhHsymzvNPVPLcN15RHLKb-GWH609tj6HGX0IictY5iCA7xCYfkTOzv4wjW4sOBK9nutN1BEOVsgi7zwLyh5SpopHldjyQ2r6_kqaMTzv0DX-a4rVEcG9XVRxyXmuvjZo/s200/Social+self+1.PNG" width="200" /></a></div>
<div class="MsoNormal">
One of the constraints that I see emerging from trajectory
of the digital environment (a change in the conditions of change) is a profound
transformation in our narrative of the individual self. The shift is from the ubiquitous
narrative of individuals as <i>atomistic,
isolated and selfish</i> – toward a narrative that illuminates the individual
as a ‘<i>Social Self</i>’ – as a <i>deeply interdependent being</i>.</div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
First how is enaction defined? The Wikipedia article
originally concerned with enaction and now titled Enactive Interfaces, offers
these ideas: </div>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<b><br /></b></div>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<b>Enactive interfaces</b> are
interactive systems that allow organization and transmission of knowledge
obtained through action.<o:p></o:p></div>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<b>Enactive knowledge</b> is information gained through <b><i>perception–action interaction</i></b> in the
environment. In many aspects the enactive knowledge is more natural than the
other forms both in terms of the learning process and in the way it is applied
in the world. Such knowledge is inherently multimodal because it requires the
co-ordination of the various senses. Two key characteristics of enactive
knowledge are that it is <b><i>experiential</i></b>: it relates to doing and depends on the user's
experience, and it is <b><i>cultural</i></b>: the way of doing is itself dependent upon social
aspects, attitudes, values, practices, and legacy.<o:p></o:p></div>
<div class="MsoQuote" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXUe-gg4KUWA8qEsjIgmzPu0Il2LaLIAzLqz4jUOVjsznCCkLqo3H1PfMdnrRZ1eaucl_rFgpODmzRfpl7txrrjX2vLDa5WF3qD-6ugZ_HZTcJJ2zlwj7DyJH6lMyE08YGTlM0NiG9CX8/s1600/enaction+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXUe-gg4KUWA8qEsjIgmzPu0Il2LaLIAzLqz4jUOVjsznCCkLqo3H1PfMdnrRZ1eaucl_rFgpODmzRfpl7txrrjX2vLDa5WF3qD-6ugZ_HZTcJJ2zlwj7DyJH6lMyE08YGTlM0NiG9CX8/s200/enaction+1.jpg" width="133" /></a></div>
<div class="MsoNormal">
Probably my first pre-understandings that helped me grasp the
concept of enaction begins with Gregory Bateson’s observation that the ‘unit of
survival’ is not the individual, rather it is species. Even more, that the unit
of survival is in fact – the <b><i>species-in-environment</i></b>. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As an
example Bateson suggests that as horses eat grass, grass & environment is
pressured to change and thus evolves – which in turn shapes the horse’s eating
practice – which in turn shapes-changes the grass-environment, and on and on.
This is the way nature and evolution work (let’s not talk about horizontal gene
transfer now - even though it is a vital and pervasive medium of evolution).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In this way we can see that in evolving living systems – the
process of living creates conditions of dynamic change in <i>themselves in-their-environment</i>. Thus, humans-as-nature are the
products and producers of their environment. We are co-creators as a
species-in-environment-mutualism. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The next lineage of thinking began with my encounter with
the theory of Autopoiesis. As the theory of ‘Autopoiesis’ suggests, (e.g. see Varela,
Thompson and Rosch 1992, Thompson 2010, among other works) cognition is not a
representation of a pre-given world – rather it is a co-organization of
experience/practice of <i>embodied-beings-in-environment</i>.
Essentially this means that living systems organize a world. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiom8BG0lgd6kimXaCkeDNBRyW1EiqylIjyuDFtOywrxtQ453ypuNm7CUcHvUp9vHVLRQBElUKfvi7J7rMB5lG2dGCGClB2CMgKtbhlprdLDCyiTl36eF8TGkbDwcPA6-1EiWtOrKXcUKE/s1600/FoturoAutopoiesis-vol2-celje.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="148" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiom8BG0lgd6kimXaCkeDNBRyW1EiqylIjyuDFtOywrxtQ453ypuNm7CUcHvUp9vHVLRQBElUKfvi7J7rMB5lG2dGCGClB2CMgKtbhlprdLDCyiTl36eF8TGkbDwcPA6-1EiWtOrKXcUKE/s200/FoturoAutopoiesis-vol2-celje.png" width="200" /></a></div>
<div class="MsoNormal">
But there’s more to this. At least the way I’ve come to
understand the implications of our deeply social (co-created/interdependent) nature
(not just a human sociality – but that too). We seem to be ensnared in many
epistemological pathologies (Bateson’s term) – one of which is that
‘technology’ is something outside of life – rather than the deep embodiment of
life itself (also see Kevin Kelly’s ‘<i>What
Technology Wants</i>’). For example – birds build nests, ants farm aphids to
harvest the mold that grows on them, evolution embodies selection ‘mechanisms’,
etc.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If we accept that technology is implicated in our enaction
of the world – then we can understand that the invention of the technologies of
culture and language are also the creation of externalizable systems of memory
that enable new forms of learnings. These new forms of learning no longer
require that they be encoded in DNA and experienced as ‘instinct’ – instead learnings
are enabled to be encoded in Memes that can be exchanged, discarded, improved
many time within a single lifetime. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoBgY3jfdPuLfHiD5FCL_lzv_lMfmCPhlDMFVce2cuqCM7Xqvd78O3rw002uM-MG8DgvnSgaMWTQ2uq_TvNGQZM2DHMz1yjJxtH0sE7bWC9MUiPLsSn6E4DP0awj_4IxUkvRe2h9YjwYY/s1600/gene-meme+1.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoBgY3jfdPuLfHiD5FCL_lzv_lMfmCPhlDMFVce2cuqCM7Xqvd78O3rw002uM-MG8DgvnSgaMWTQ2uq_TvNGQZM2DHMz1yjJxtH0sE7bWC9MUiPLsSn6E4DP0awj_4IxUkvRe2h9YjwYY/s320/gene-meme+1.png" width="296" /></a></div>
<div class="MsoNormal">
Thus, with the invention the technologies
of language and culture, humans became even more deeply social as well as
self-programmable – by encoding learnings in meme as well as genes the
diversity and adaptability of learning accelerated exponentially – a trajectory
we are still on. The advantage of meme for the human was that memes enabled groups
of humans to adapt more rapidly to an environment also undergoing rapid and tremendous
climate change (e.g. ice ages). It could be argued that the pressures of early climate
change are also implicated in the change in the conditions of change, shaping the
evolution of homo sapiens. In this way it can be further argued that the change
in conditions of change enabled the emergence of a new form of <i>social-technological-enaction-of-human-in-environment</i>.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Another concept that continues to provide me with insight is
the concept of ‘formal cause’. Not only is it an interesting addition to
understanding causality but I believe it also enables us to appreciate the more
profound implications of enaction. Manuel Delanda gives a nice metaphor for
understanding ‘formal cause’ when he describes what an ‘attractor’ is, by using
the metaphor of blowing soap bubbles. No matter what the shape of the bubble
wand is, or when a bubble is blown, it always seeks to become a perfect orb. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3fmjOz4nbaF85BuYBsWrW1hm0TLz2h-JYERkDHrNMCbZIuOqPsOqOQ0xlBJf2z99mEQgiUzjXwQzgEVX5iARcdR2t89TmNu-Ka8g9o2SNyxtkRoL39OBDGSm9iatpiROf4pURj_q1JIE/s1600/Atractor_Poisson_Saturne+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3fmjOz4nbaF85BuYBsWrW1hm0TLz2h-JYERkDHrNMCbZIuOqPsOqOQ0xlBJf2z99mEQgiUzjXwQzgEVX5iARcdR2t89TmNu-Ka8g9o2SNyxtkRoL39OBDGSm9iatpiROf4pURj_q1JIE/s200/Atractor_Poisson_Saturne+1.jpg" width="200" /></a></div>
<div class="MsoNormal">
However,
neither the trajectory to nor the final perfect orb can be found in the shape
of the bubble wand, or in the breath used to blow the bubble, or in the soap
solution or even in the soap film (although surface tension is important). The
perfect orb that seems to be the goal of the soap bubble is, in retrospect, an
attractor of a computation by soap bubble to find the shape with the minimum
surface tension possible. The ultimate nature of an attractor is not possible
to see before it is manifest –as Marshall McLuhan (2011 – Media and Formal
Cause) points out – we first see the
effects before we see the (formal) cause. By understanding the concept of attractor
– I finally was able to get a grasp on the nature of formal cause. As Hegel
noted – the truth is in the whole.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<i>But how is enaction
and formal-cause-as-attractor related? <o:p></o:p></i></div>
<div class="MsoNormal">
<i><br /></i></div>
<div class="MsoNormal">
Before I answer this, there is another important and related
concept that can help us to grasp the inherent mutualism of living systems, as
a type of ground of/for sociality. Terrance Deacon in his book “Incomplete
Nature” coined the term ‘Entention’. This concept/term is meant to recall the
term intention – but with a much broader scope of ‘enaction’. As an adjective
‘ententional’ applies to any object or phenomena that is essentially explicitly
about something that is not physically present. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXsI03ZDDTa_VdWjPFFZyeCZa38dzde1slPaoJsochzC9HPRbAvV06XXIg6XzfjSvoMU5GvVngSPuswbvdpfdaLffUwiqeDoQJW0kNMXhWCYzoTW6yRcoaKDd8DsqCs34o9gfGLrAufyM/s1600/Homomorphoteleo+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="187" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXsI03ZDDTa_VdWjPFFZyeCZa38dzde1slPaoJsochzC9HPRbAvV06XXIg6XzfjSvoMU5GvVngSPuswbvdpfdaLffUwiqeDoQJW0kNMXhWCYzoTW6yRcoaKDd8DsqCs34o9gfGLrAufyM/s320/Homomorphoteleo+1.jpg" width="320" /></a></div>
<div class="MsoNormal">
For example books are ententional
because a book is explicitly referential to both readers and literacy that
aren’t actually present in a book by itself. DNA is also ententional in that
DNA strands refer to ‘living systems and ecologies’ that aren’t themselves
physically present in the DNA strand(s). Tools are ententional in referring to
tool makers/users and purposes not explicitly present.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Stuart Kaufman indirectly points to the idea of
ententionality, when he makes the distinction that there is no ‘purpose’ in objects
obeying the laws of physics but that purpose or function emerges only in living
systems. For example there is no function or purpose in a ball rolling down an
incline as it responds to gravitational forces. But there is a purpose-function
to the beating of a heart (Deacon elaborate the emergence of purpose in much
greater detail in his book). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHBLG9_JMF1zuShJkIQGnJwqLpatDTIfb7ihWHnHZNn9vfy_sSj9r8puptVZQa7mySyfPJcI01r9iQ3YWvbbxu5O-RmGIk8U9dADfp22tDiyF5YyLgzuSdyJV-vxkiYV2auDbNI5jhDBg/s1600/incomplete+nature+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHBLG9_JMF1zuShJkIQGnJwqLpatDTIfb7ihWHnHZNn9vfy_sSj9r8puptVZQa7mySyfPJcI01r9iQ3YWvbbxu5O-RmGIk8U9dADfp22tDiyF5YyLgzuSdyJV-vxkiYV2auDbNI5jhDBg/s200/incomplete+nature+1.jpg" width="131" /></a></div>
<div class="MsoNormal">
So enaction points to a part-whole co-structuring,
co-constructuring, co-evolving mutualisms. This is where the concept of Formal
Cause shifts our framing of causality with a perspective that tries to grasp
the whole. Rather than only relying on the sort of cascading dominoes
represented by ‘efficient causation’ we are enabled to look at the conditions
of change and therefore a change in the conditions of change – that implicate
the whole-and-its-parts simultaneously. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But enaction also entails a more profound realization of how
we know and are. That the meanings and learnings of our experience can only
arise as we comprehend our ententionality (purposes not present but imbued in
the whole). Ententionality is a profound dimension of the context of our
enactive living experience as <i>individual-in-species-environments</i>.
However, as humans our environments include new technological emergences of
language and culture.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<blockquote class="tr_bq">
We live as languaging beings</blockquote>
<blockquote class="tr_bq">
Language occurs as a flow of living
together in recursive coordination’s of behaviors, that is, recursive
coordination’s of feelings, emotions, and doings.<br /> …as languaging beings we live in
networks of conversations. We speak of conversations when we attend to the
inner feelings and emotions that guide our recursive coordination’s of
behaviors.</blockquote>
</blockquote>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<o:p></o:p></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<o:p></o:p></div>
<div class="MsoQuote" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<o:p></o:p></div>
<div align="right" class="MsoNormal" style="text-align: right;">
Humberto Maturana</div>
<div align="right" class="MsoNormal" style="text-align: right;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG368lcy9nqm3JEHYxGth3nI30gPfsx_vZCtxZgLLp8PLx_7zf_VI8ahLCcmlRy8TAv_4zWH8RUInZrZl6Z3AQuohj4LhS6gH_OxKrGJ0vITV_iz56QlEps_oc_8Vg8qdkFnC_iG7xiGg/s1600/languaging+1.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="163" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG368lcy9nqm3JEHYxGth3nI30gPfsx_vZCtxZgLLp8PLx_7zf_VI8ahLCcmlRy8TAv_4zWH8RUInZrZl6Z3AQuohj4LhS6gH_OxKrGJ0vITV_iz56QlEps_oc_8Vg8qdkFnC_iG7xiGg/s200/languaging+1.gif" width="200" /></a></div>
<div class="MsoNormal" style="text-align: left;">
It could very well be that at least some of what we
experience as emergence is a first glimpsing of an enactive affordance. We grasp
such emergences as the effects of the formal causes that constitute the co-shaping
of the ententions inherent in our evolutionary holisms of <i>species-ecologies-environments</i> in a more than finite world. A world
that is more than finite because it is also open to a continual influx of
energy. The influx of energy is at once the condition for life and simultaneously
the affordances that life has learned (and continues learning) to transform
into ever greater variety of <i>matter-energy-mind</i>
enactive instantiations. Enaction is the effect of formal cause arising from
the <i>whole-of-system-in-environment</i>.</div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGZXAlIOAXnBWyEwNYHi2Vnw-KWy4ugyy8t2S5f8ye21GNAjMfOWi3noLbSGbQGfUlvRWL7q377MATaCdTUM0o8K5VZffwqZ0QtorKa7zF3uZl7iwTwI-gw0NqjnTnko_Szg6dc0dgLlQ/s1600/autopoiesis+2.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="134" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGZXAlIOAXnBWyEwNYHi2Vnw-KWy4ugyy8t2S5f8ye21GNAjMfOWi3noLbSGbQGfUlvRWL7q377MATaCdTUM0o8K5VZffwqZ0QtorKa7zF3uZl7iwTwI-gw0NqjnTnko_Szg6dc0dgLlQ/s200/autopoiesis+2.png" width="200" /></a></div>
<div class="MsoNormal">
Given this line of reasoning and this formulation of human
arising – the idea that humans are outside of nature or that individuals can ‘enact’
an isolated, atomistic way of being is both impossible and ludicrous.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The most interesting paradox that arises from a narrative of
an enacted, ententional social self – is that individuality as an ever blossoming
process of individuation can only arise in a context of an ever growing network
of encounters. These encounters include people we don’t know (moments where it
is possible to explore new behavior – and have our mirror-neurons respond to
new people) or new types of interaction with people we already know, or
engaging in liminal situations. Thus the more connected one becomes – the more
possibilities to individuate there are. The social self is the self that
evolves – unlike the isolated, atomistic and permanent self-identity. This
paradox of individuation through social interaction is also scary – it means
being ready to face many uncertainties including engaging in liminal situations
and the encounters these situation involve.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ1tSZpyFFCI6mDXNxj0kV4yLW9CYOAeQ9YSltqArHEglImn3pdc5haanOIWB_T6Y0DPwFo2YkGKNyLPUaJgmL4afRcQfYKt_NHDaXKnJo9mEVigTxW9GW7EaLwoFe2y9tqbt0TWM_-HM/s1600/self-other+2+colville.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="191" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ1tSZpyFFCI6mDXNxj0kV4yLW9CYOAeQ9YSltqArHEglImn3pdc5haanOIWB_T6Y0DPwFo2YkGKNyLPUaJgmL4afRcQfYKt_NHDaXKnJo9mEVigTxW9GW7EaLwoFe2y9tqbt0TWM_-HM/s200/self-other+2+colville.jpg" width="200" /></a></div>
<div class="MsoNormal">
The next post will build on this and previous posts to
explore a bit more deeply how debt is social fabric. Debt as favors,
obligations, responsibilities, form the fundamental nature of the social fabric
through which we enact <i>ourselves-through-others</i>.
Understanding the nature of <i>debt-as-social-fabric</i>
provides an interesting ground to imagine the possible constraints that the
digital environment enables and demands. Constraints that are necessary to harness
human efforts to do the work of sustaining social fabric by revealing our
ubiquitous and eternal debts, our enactions of value, our creative efforts, and
our moments of trust and risk. Constraints that enable the revealing of value
where ever it is created will also shape new constructions of social identity
and social self.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm;">
<b>References<o:p></o:p></b></div>
<div class="MsoNormal">
Gregory Bateson. 1979. <i>Mind
and Nature: A Necessary Unity</i>. Hampton Press<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Francisco J. Varela, Eleanor Rosch, Evan Thompson. 1992. <i>The Embodied Mind: Cognitive Science and
Human Experience</i>. MIT Press. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Evan Thompson. 2010.<i> Mind
in Life: Biology, Phenomenology, and the Sciences of Mind.</i> Belknap Press.
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Manuel Delanda. 2011. Video at European Graduate School. <a href="http://www.egs.edu/faculty/manuel-de-landa/videos/">http://www.egs.edu/faculty/manuel-de-landa/videos/</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Marshall McLuhan, Eric McLuhan. 2011. <i>Media and Formal Cause</i>. NeoPoiesis Press<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Deacon, Terrance, W. 2011. <i>Incomplete Nature: How Mind Emerged From Matter</i>. WW Norton.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Stuart Kauffman. 2013. <i>Beyond
Reductionism Twice: No Laws Entail Biosphere Evolution, Formal Cause Laws
Beyond Efficient Cause Laws</i>. <a href="http://arxiv.org/abs/1303.5684">http://arxiv.org/abs/1303.5684</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-align: left;">
Humberto Maturana <span style="text-align: right;"> </span><a href="https://www.youtube.com/watch?v=twne4EqYl5w" style="text-align: right;">https://www.youtube.com/watch?v=twne4EqYl5w</a></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-46077172571217563432015-04-27T23:40:00.001-07:002015-04-27T23:40:45.413-07:00The Mutual Constraints of Identity and Social Fabric – Part 5 –Future of Identity in the Digital Environment<blockquote class="tr_bq" style="margin-left: 36.0pt; text-align: right;">
<div style="text-align: left;">
<span style="background-color: white;"><i>…the
business of art is no longer the communication of thoughts or feelings which
are to be conceptually ordered, but a direct participation in an experience.
The whole tendency of modern communication whether in the press, in advertizing
or in the high arts is towards participation in a process, rather than the
apprehension of concepts. And this major revolution, intimately linked to
technology, is one whose consequences have not begun to be studied although
they have begun to be felt.</i></span></div>
<span style="background: white;"><div style="text-align: right;">
McLuhan 1951 - Essential McLuhan(1995)</div>
</span></blockquote>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnLXV7WcSVDZdOOmaBsowvqOvlOAQ0TaZSgTO2spMynWcbAXC4dSYH_m8UeH7TX4ig8cyQ08k0YtWkYqD4vbp7HQa9KECGZ-hM35p5xSvxHhxAeFujUGj_a6Aumfa7v8XxvSkKJQht9Zc/s1600/participation+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnLXV7WcSVDZdOOmaBsowvqOvlOAQ0TaZSgTO2spMynWcbAXC4dSYH_m8UeH7TX4ig8cyQ08k0YtWkYqD4vbp7HQa9KECGZ-hM35p5xSvxHhxAeFujUGj_a6Aumfa7v8XxvSkKJQht9Zc/s1600/participation+1.jpg" height="211" width="320" /></a></div>
<div class="MsoNormal">
I’ve been making the case that industrial social-political
economies have required some form of ubiquitous anonymity. The comfort,
expectation and now right of anonymity has played a key role of a constraint
shaping the construction of personal identity. The other side of a society that
is at ease with ubiquitous anonymity (e.g. at ease in crowds, transact with
strangers, etc.) is a complementary need for a range of institutions that
provide certification of identity and accreditation of reputation and
background. For example, birth certificate, driver’s license, education and
professional credentials, credit history, country of origin and travel
experience, and so on. Without institutions that provide formal certifications
of identity comfort and trust with ubiquitous anonymity would not be possible. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
Similarly, anonymous transactions could not be enabled
without the trust inherent in the institutions that provide for standards (e.g.
a pound of weight is a pound of weight, a dollar is a dollar, etc.); institutions
of recourse (e.g. police, courts, justice, due process, food inspections,
health and safety standards, medical and drug standards, etc.); and
professional institutions (e.g. credentials, ethical and conduct codes, etc.). These
institutions and the framework they provide, form a foundation for a widespread
trust that enables many forms of social interactions and economic transactions.
In effect these institutions reduce the friction of social exchange. Included
in the institutional framework are additional means of oversight to ensure the
institutions themselves are sustained as legitimate and trustworthy.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The overwhelming number of anonymous interactions and
exchanges are essentially ‘trustless’ because they are embedded in a context of
institutions that we can generally trust. For example, in buying an item in a
store we generally don’t have to trust the merchant, nor does the merchant have
to trust us – we both trust the currency (and supporting institutions). Nor do
we need a personalized network to support us (e.g. a clan to exact revenge in
the case of bad faith).</div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9onsBaceyg2t5Shnfy3mcyCT8G8AmnZngMnMVPTchHl7ynu20Qhc_u2jcnBIPK8aKXmDgZxT0kquz34VMLg8Qv_L_bT5keLcVW4TUkDqTAlmIptMx2tmIef2Sq88Il4-DPkkpSb3pLbk/s1600/anonymity+3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9onsBaceyg2t5Shnfy3mcyCT8G8AmnZngMnMVPTchHl7ynu20Qhc_u2jcnBIPK8aKXmDgZxT0kquz34VMLg8Qv_L_bT5keLcVW4TUkDqTAlmIptMx2tmIef2Sq88Il4-DPkkpSb3pLbk/s1600/anonymity+3.jpg" height="150" width="320" /></a></div>
<div class="MsoNormal">
Thus, the constraints on our identity are two-fold. On one
hand the requirement of anonymity as a sort of stripping from social fabric that
enable ‘trustless’ transaction within market-based and other complex economies.
On the other hand a complex and market-based economy also requires new forms of
freezing the identity of people in different domains – such as
occupational/educational credentials, citizenship, residence, etc. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Perhaps we can engage in another way to reason through the
complexity of the shift from industrial scarcity-based economics inherently
dependent on some form of anonymity, toward an economics appropriate to the
digital environment. Consider that the price mechanism must carry 'good enough'
(nothing is ever perfect) information so that the market can allocate scarce
resources to where they will be of most value. This of course requires that
most people have the means to express what is valuable to them so the market
(via price) can allocate efficiently.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The means to express what is valuable, is some form of
currency (essentially a circulation of IOUs). However, when the playing field
is not equal enough, people don't have the means to express what is valuable and
the market can therefore no longer be efficient. The industrial market system
is based on scarcity which also entails that the institution of property rights
enables secure transactional exchange of rights to scarce goods – I give my
money then I get your good. My money becomes your property – your good becomes
my property.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnjZ2xwhE7nlHqSMxg2gl37zZYJjThkKIlCzYxjtTjZW3NFuFko-Fj9uQPXlZrPA2GgsoPbnDVwX_v4eBUywC08njk29GDF-cXexb3GPJAdiZrWQPLMFwRwlXgzTVUL3c3epMUSVSfvw8/s1600/private+property+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnjZ2xwhE7nlHqSMxg2gl37zZYJjThkKIlCzYxjtTjZW3NFuFko-Fj9uQPXlZrPA2GgsoPbnDVwX_v4eBUywC08njk29GDF-cXexb3GPJAdiZrWQPLMFwRwlXgzTVUL3c3epMUSVSfvw8/s1600/private+property+2.jpg" /></a></div>
Property rights around scarce goods work because the scare
goods are rival – only one person can use it at a time. Furthermore property
rights work well when goods are excludable – that we can
efficiently/effectively prevent others from using the good (our property). But
not all things are excludable – for example we all share the atmosphere and we
can’t exclude others from breathing the air we breathe nor from the carbon we
exhale/produce. Another example, a book is excludable - I can prevent you from
reading the book - but its knowledge is non-rival - you can read the book and
neither the book nor I (its owner) are diminished - we lose nothing when
someone else reads it.<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0Cn9hBvzkXA0ZSJTqcQ-4AiYty6zvS3Z6pMCwQCycRPXQ0yEBzK8Elx3Gt7EQq19mbngNQD0FIEGpmf24BKJOveYRZGZWSVq6DKKJWxgtAH1eZ9MtQwKj7LO9nKbrPrRb92Pe_5aqQ9o/s1600/private+property+3.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0Cn9hBvzkXA0ZSJTqcQ-4AiYty6zvS3Z6pMCwQCycRPXQ0yEBzK8Elx3Gt7EQq19mbngNQD0FIEGpmf24BKJOveYRZGZWSVq6DKKJWxgtAH1eZ9MtQwKj7LO9nKbrPrRb92Pe_5aqQ9o/s1600/private+property+3.jpg" height="224" width="320" /></a></div>
<div class="MsoNormal">
Given these simple examples, it is clear that with the right
conditions a price mechanism and property rights can work extremely well to
enable self-organized allocation of scarce, rival, and excludable goods
(services are more complex). However, these same mechanisms also make it much
more difficult to grasp the ephemeral nature of currency as simply way to
enable the accounting and circulation of IOUs – credits and debits.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Two key questions: Is an economic system designed for
scarcity adequate to deal with the emerging economy of abundance or to
attractor of efficiency integral to the digital environment? Is the
institutional framework of an industrial economy adequate to a zero-marginal
cost economy – one that also entails exponential marginal value and
opportunity?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The concept of property rights is the embodiment of a
concept of individuals as isolated, atomistic, selfish (only self-interested) -
we all know intellectually that this is pathologically flawed but it was a
necessary narrative (illusion) that enabled us to break out of a tribal
constraint - it was necessary to enable individuals to develop and pursue an
individual path.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The reality however, is that to be human is to be social –
all value, language, culture arises in social conditions – all our individual
achievement depend on the achievement of others (not just the shoulders of
giants). As Graeber (2012) points out, the original Indo-European words for -
'Sin' 'Guilt' and 'Debt' are synonyms. That means we weren't born in original
sin (as Judeo-Christians define it) but we were all definitely born with
'Original Debt' – Debt to mother, family, society, the platform of our economy,
etc.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3RRZ6haoivfp3387JUQpyKKeKlQhY1ElcjnABJy-OJnbj3aE5Y9FHVCZAWh2wzwcUNt8MThogBjX_hNf3V1D_Cp-FfrE8LyWkIXBsdd-c9QKbNTZefJ-k1f5bn7CG_mi0-gbhmY4fQrA/s1600/SIN+-+Sinner's%2BDebt%2Bof%2BSin%2B-%2Bdebtsin.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3RRZ6haoivfp3387JUQpyKKeKlQhY1ElcjnABJy-OJnbj3aE5Y9FHVCZAWh2wzwcUNt8MThogBjX_hNf3V1D_Cp-FfrE8LyWkIXBsdd-c9QKbNTZefJ-k1f5bn7CG_mi0-gbhmY4fQrA/s1600/SIN+-+Sinner's%2BDebt%2Bof%2BSin%2B-%2Bdebtsin.gif" height="169" width="200" /></a></div>
<div class="MsoNormal">
An institutional framework geared to abundance and seizing
opportunity must be different – first with abundance – property rights to
ensure excludability may be less important. When an economy is approaching a
condition of near-zero marginal costs (ZMC), property rights may seem
inefficient by having to institute transaction costs that encumber access and
allocation (usually by imposing a belief in an artificial scarcity is
equivalent to real scarcity). </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We are not only in a ZMC economy (ZMCE), we are also in a
condition of accelerating change and innovation. In such condition the health
of the economy necessarily involves ensuring the development of better
capacities for the generation and seizing of opportunity. To do this requires a
foundation where more people that can take safe-fail risks enabling a faster
and more extensive social computing of the opportunity space can be explored (e.g.
an exploration of the problem-solution space).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the conditions integral to the ZMCE, increasingly reliant
on innovation, the key to wealth is enabling the best productivity of people
(This is what Adam Smith defined as wealth - The productive capacity of people
that is the measure and embodiment of wealth).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As has been noted Graeber (2012) accounting is the original
form of sustaining social fabric and is more mechanisms of pricing. Price
presupposes a sort of negotiated discrete transaction in time and place that is
effective as a means for self-organized allocation of scarce resources. But
what is the price of stuff in a ZMCE? How can future opportunity be priced in
the present (without a speculative gamble) and without foreclosing on
unknowable adjacent possibles – or more positively stated – enabling the
unleashing and grasping of 2<sup>nd</sup>, 3<sup>rd</sup>, 4<sup>th</sup>, etc.
order positive externalities, exaptations, affordances?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The important question – Is how do we enable the unleashing
of productive capacity of people in those domains of abundance - of ZMCE - of
the world of non-rival, and only artificially excludable 'stuff'? Graeber
(2012) suggested that value is only revealed in use. One can make an object
that is costly – but the determination of its value is not as simple as what is
spend in its making – because no matter how is spend to produce it – if no one
wants it, then it produces no value. And future use value – future additions,
modifications, combinations-with-other, cannot be pre-determined.</div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuhqeTrGoEct0SxQ_E4UYD2PCnAKSJsEgnScK8ZbGuKd2_3JvkKuyiYnjlVAsgiMHS0yjtcy8CYMQCFO69JcvE-Uc0YdU4QEuwWCdJQSebIQpmvhFqNaI5IUstlwnszhxOXP8c3TedgT8/s1600/social-media-data-tracking-620x330.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuhqeTrGoEct0SxQ_E4UYD2PCnAKSJsEgnScK8ZbGuKd2_3JvkKuyiYnjlVAsgiMHS0yjtcy8CYMQCFO69JcvE-Uc0YdU4QEuwWCdJQSebIQpmvhFqNaI5IUstlwnszhxOXP8c3TedgT8/s1600/social-media-data-tracking-620x330.png" height="169" width="320" /></a></div>
<div class="MsoNormal">
In the digital environment and the ZMCE, perhaps we can only
rely on tracking and accounting of use, of creative application, of new uses,
of experiences, of recombination, of links to whole lineages of use and
development of particulars (revealing 2nd, 3rd, 4th, etc. order arising of new
potentials and value). This would be the type of accounting that arises with the
co-evolution of 'spimes' (Sterling 2005) – physical and virtual objects that
are imbued with so much information that we can query their entire history. An
accounting that can enable us to reveal the social fabric upon (and within)
which we depend to develop ourselves and our potential. An accounting that can
also enable us to self-govern ourselves and our work around a dynamic adaptive range
of homeostatic values.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The primary economic problem of ZMCE is not the allocation
of scarce rival, excludable 'stuff'. The problem is more about how to ensure
the abundant flourishing of the productive capacity of people – enabling people
to aspire and pursue whatever they can excel at. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The digital environment suggest that anonymity is not the
best protection for our privacy – our right to not be interfered with. But the
digital environment is definitely disrupting our experience of anonymity. If
anonymity were an adequate protection for security of our identity – then we
would protect ourselves from prejudice by having every one wear a bag over
their body - so the fatness/thinness, beauty/plainness, race/color,
religious-observances, etc. couldn’t be used against us to cause us harm. The
bag over our body – would be the enabling of ubiquitous anonymity - the industrial
age sense of anonymity – that was inseparable from the incredible mass
displacement of people from their agricultural habitus into an ever expanding
urban habitus.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The dominant approach to protecting privacy seems to be an
emphasis ever more powerful means to ensure anonymity. For example, developing
ways to either own our personal data within encrypted data silos and/or creating
more powerful forms of cryptographic anonymity. Given the seriousness of both
government and commercial efforts at mass surveillance and Big Data analytics
this approach seems the most natural reaction to intrusive prying on personal
life and secret or veiled use of our information for unknown (and perhaps
malevolent aims). The assumption underlying the focus on encrypted anonymity
seems to be that a transparent society is not possible or desirable. David Brin
(1999) has written extensively of the development of either a surveilled
society or a society of mutual transparency. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3BsRi19mY13h77x6hNtwKCc4oFXW0DJN4jgbVUDjb6cGJsNSV6H9YmJ3E-TbPqvEvQO6ftZe3kMY2PLknREirESPesBRbGhyDbnPemHMoVZxAk1jYmhvQcwcqgNFBWxfQiif1HAuRKFg/s1600/cryptography+2.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3BsRi19mY13h77x6hNtwKCc4oFXW0DJN4jgbVUDjb6cGJsNSV6H9YmJ3E-TbPqvEvQO6ftZe3kMY2PLknREirESPesBRbGhyDbnPemHMoVZxAk1jYmhvQcwcqgNFBWxfQiif1HAuRKFg/s1600/cryptography+2.gif" /></a></div>
<div class="MsoNormal">
Briefly Brin argues that by having all of our information
available for anyone to view – with the condition that if anyone does view our
information we would get an alert of who was viewing, when, what they were
viewing. By receiving a report we would have the power and capability to look
back. Furthermore we would be able to have a complete record of every view and
use of our information – and we would be able to view and use any other person’s
or entities information. Ultimately, like in any conversation held in a public
place we learn the consequence of watching others is that we ca be easily watched
in return.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
However, by relying primarily on cryptographic forms of identity-protection,
we would be continuing to replicate the narrative of a society constituted by
isolated, atomistic individuals. We would be building a 'trustless' society
that would undermine the values necessary for a social fabric that fully
enables the emergence of a collaborative commons better able to generate and
seize opportunities. As much as we will continue to depend on all our digital
technologies, the more embedded social distrust is, the more it will impose a
kind of tax on all forms of economic activity -- a tax that high trust
societies do not have to pay. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
By trying to protect the constraint of identity that worked
for the industrial society we are preparing to fight the last war. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The issue of protection is fundamental – but how do we do
that in a way that doesn't create side-effects that may be worse than the
problem we are trying to address?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Steve Fuller (2014a, 2014b) suggests an alternative that
could be a viable approach. He points out our institutions of retributive
justice – the eye for an eye – retrieved but also displaced inter-tribal forms
of identity. The emergence of the nation-state and corresponding institutions
enabled common laws, language, education, and infrastructure. These commons are
becoming global and producing new senses (and as McLuhan would have it
sensations) of the construction of what is ‘mine’, ‘yours’, ‘theirs’ and ‘ours’
(one consequence of the emergence(y) of climate change is the deepening of the
sensation the earth-commons as ours to solution).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Fuller proposes that we need a very fundament shift in the
foundation of rights – from property (fundamentally owning our information) to
liability (recourse when harm is perpetrated with our information). The aim is
to shift the focus from a concern about what others may or may not know about
us to a concern with the consequent behavior related to the use of our
knowledge of each other – to recourse when knowledge has been used to cause
harm. This approach enables a vision in which insurance & compensation
enables a foundation for the security of our personal identity. For Fuller –
this approach is the – <i>de facto price for
potentially unlimited personal freedom</i><b><span style="background: #FCFCFF; color: #141414; font-family: "Georgia","serif";">.<o:p></o:p></span></b></div>
<div class="MsoNormal">
<b><span style="background: #FCFCFF; color: #141414; font-family: "Georgia","serif";"><br /></span></b></div>
<div class="MsoNormal">
Fuller calls this approach the ‘Proactionary Imperative’.
The aim is to unleash the capacity of the digital environments to enable
self-organizing group formation because of greater publicly available
information. Although Fuller’s proposal initially focuses on genetic
information (which Kevin Kelly has called our common wealth) it seems
fundamentally suited to many more applications where personal information may be
used with increasing ease to profit others or to harm us. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<i>The price of greater freedom is that others are free to access you,
which means that you need to ensure that you benefit – or at least are not
harmed – by that new found freedom that others have over you. But in any case,
privacy in its classical sense is effectively dead.</i></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The emerging digital environment is a new ground for
constructing our personal and collective identities. This new ground will
inevitably require us to understand, develop and construct new constraints
related to personal information and the construction of our identity in order
to do the work that will sustain our bourgeoning global society and economy.
New institutions will have to provide forms of mechanistic trust, which reliably
form new layers of governance that are suited to this age of complexity. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4AKubSiYjJhDauyCTxOpBV0D8Lgnd2Q2xrMI0SSdW2tccgRyPGEE5ilX25MVN4piAkk_ENfOLWJJGMYy8PLXkbJJ15JP2OI_Dv2_g1Mi_j9XUxDVCCeEiIj98OYOPq0xOzPz5LuX26OM/s1600/transparent+individual+2.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4AKubSiYjJhDauyCTxOpBV0D8Lgnd2Q2xrMI0SSdW2tccgRyPGEE5ilX25MVN4piAkk_ENfOLWJJGMYy8PLXkbJJ15JP2OI_Dv2_g1Mi_j9XUxDVCCeEiIj98OYOPq0xOzPz5LuX26OM/s1600/transparent+individual+2.png" height="200" width="200" /></a></div>
<div class="MsoNormal">
Our argument is that, one necessary constraint on our
identity, will be a new form of radical crypto-transparency presupposed on
trust, but made more secure with institutions enabling forms of insurance and
recourse along the lines of Fuller’s proactionary imperative. The constraint of
radical crypto-transparency protect and enables new forms of values and new
types of commons, based on Big Data markets, and new modes of production
enabled by responsible autonomy and networked individualism.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As the ground of the digital environment becomes visible to
awareness the monsters it presents may include visions of ‘The Borg’ or of ‘Big
Brother’. Perhaps the anti-ground response, could include Doctorow’s “Little
Brother”. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
These problems, may be essentially impossible to solve,
because they are inherently incomplete (involve many actors/variables outside
the boundary of the organization), contradictory (many conflicting issues), and
face constantly changing conditions of interdependencies involving requirement
that are difficult to recognise. What this really means is that problems are
not ‘things that can be solved’ but are in fact a condition within which we all
live. These sorts of problems cannot be cured but they can be understood and we
can learn to create conditions enabling adaptive solutioning. This solutioning,
however, will require fundamentally different constraints on our identities.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Constraints for
Freedom or for Security?<o:p></o:p></b></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<i>Those who would give up </i><a href="http://en.wikiquote.org/wiki/Essential" title="Essential"><i><span style="color: windowtext; text-decoration: none; text-underline: none;">essential</span></i></a><i> </i><a href="http://en.wikiquote.org/wiki/Liberty" title="Liberty"><i><span style="color: windowtext; text-decoration: none; text-underline: none;">Liberty</span></i></a><i>, to purchase a little temporary safety, deserve neither Liberty nor
Safety. – </i></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: right;">
Benjamin Franklin<i><o:p></o:p></i></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal">
The degree of change and hyper-fluidity facing the
individual and society is daunting even overwhelming – if we depend on
yesterday’s industrial frameworks. New technologies promise unprecedented
opportunities and freedoms. However, the shadow of the pace of these changes –
is that we have all become refugees from our own childhood – not just living in
future shock but in present shock. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Our traditional forms of security are eroding – job
security, life-long marriage, nuclear family, multi-generational community
life, the traditional forms of privacy-as-anonymity. As the digital environment
offers more freedom of opportunity is simultaneously offers more risk and
transforms the necessary foundation of our stability. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A simple calculus of risk is inadequate. Sound risk
assessment is only possible when the full range of outcomes is known. The
situation is profoundly more difficult and severe. We are all faced with
fundamental uncertainty. An uncertainty that includes a complete inability to
know what will be enabled in the future by the ‘butterflies we unleash in the
world’. We don’t know how a negative action will produce positive results or
how positive intentions will eventuate in negative results. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-align: center;">
<i>Not only don’t we know what will happen, we don’t know what can happen.<o:p></o:p></i></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><br /></i></div>
<div class="MsoNormal">
There is also great risk in not engaging in change. As
unfortunate and scary as it is for all of us – the 21<sup>st</sup> Century is
the era of complexity. The uncertainty we face is also mirrored in the shift
from a Newtonian world view toward a relativity/quantum/complexity
understanding of reality.<o:p></o:p></div>
<div class="MsoNormal">
To end this overlong blog I’d like to finish with another
quote from William Gibson:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i>“I’m not trying to predict the future. I’m trying to let us see the
present.”</i></div>
<div class="MsoNormal" style="text-align: left;">
<i><br /></i></div>
<div class="MsoNormal">
<b><span style="background: white; color: #373737; font-family: "Georgia","serif"; mso-bidi-font-style: italic;">Afterword<o:p></o:p></span></b></div>
<div class="MsoNormal">
There can be no such thing as identity theft in a
pre-currency society.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yes - the ground of our social experience is in a tectonic
shift - it's making the previously invisible ground of industrial society
visible. But most of us are focused on the figures the ground frames - we
mostly are not seeing the frame. What will be the experiences upon/from which
we create our sense of 'self'? <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_L23O2Ir1jCqoNYdNUuzxEFBSKdL8to8vv6BdRdMNLbrYHj-JIez2JBWKxk3rNRX03soCNGRR7iz1firgEAyqIafPJv91exJ6uzr__1gHvnSydPO6UlP3y1uzpYPAUotCszMA7nR42Dc/s1600/Social+self+1.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_L23O2Ir1jCqoNYdNUuzxEFBSKdL8to8vv6BdRdMNLbrYHj-JIez2JBWKxk3rNRX03soCNGRR7iz1firgEAyqIafPJv91exJ6uzr__1gHvnSydPO6UlP3y1uzpYPAUotCszMA7nR42Dc/s1600/Social+self+1.PNG" height="238" width="320" /></a></div>
<div class="MsoNormal">
How can we own personal data when the overwhelming portion
of the data is created through interaction with close, loose, audience, and
unknowable network of others? Each participant in the collaborative experience
is a co-creator of that data, and thus irrevocably also owns that data since it
is also part of their-self-as-experienced? Who owns the image of me is
another’s eye? Who owns the sound of my words in another’s ears? Who owns the
feelings my hand creates on another’s skin? If I aim to hide myself in
crypto-anonymity as a means to own myself – I must inevitably own the other –
or enact a radical surgery of myself from my social environment.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The monopoly of insight may also include the demise of the
'sovereign individual'.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Concerns about privacy are certainly serious, and raise some
important questions: </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
1) Will privacy-as-anonymity provide the protection it did
in industrial conditions? </div>
<div class="MsoNormal">
2) Will the constraint of anonymity on identity
provide the adequate support to a digital economy (based not on scarcity of
goods but on an abundance of increasing returns, network effects, and
exponential marginal value)? </div>
<div class="MsoNormal">
3)Will a corresponding effort to enclose the
informational commons into personal data enclaves of private property enable
the economy of the digital environment to provide the value it can?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>References:</b></div>
<div class="MsoNormal">
Brin, David. 1999. <i>The Transparent Society. Will Technology
Force Us To Choose Between Privacy And Freedom?</i> Basic Books.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Doctorow, Cory. 2010. <i>Little Brother. </i>Tor Books.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Fairtlough, Gerard. 2007. <i>The Three Ways of Getting Things
Done: Hierarchy, Heterarchy & Responsible Autonomy in Organizations</i>.
Triarchy Press.</div>
<div class="MsoNormal">
<a href="http://www.triarchypress.net/the-three-ways-of-getting-things-done.html">http://www.triarchypress.net/the-three-ways-of-getting-things-done.html</a><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Fuller, Steve. 2014a. <i>Justice Beyond Privacy: As the old
social bonds unravel, how can we balance free expression against security?</i><span style="color: #666666; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%; mso-bidi-font-style: italic;"> </span></div>
<div class="MsoNormal">
<a href="http://iainews.iai.tv/articles/justice-beyond-privacy-auid-409">http://iainews.iai.tv/articles/justice-beyond-privacy-auid-409</a><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Fuller, Steve. 2014b. <i>The Proactionary Imperative: A
Foundation for Transhumanism</i>. Palgrave Macmillan.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2012. <i>Debt:
The First 5000 Years</i>. Melville House.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan, Marshall. <i>Letter to Harold Adam Innis,</i> March 14
1951. From <i>Essential McLuhan</i> (1995), edited by Eric McLuhan and Frank Zingrone,
p. 73</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Rifkin, Jeremy. <i>The
Zero Marginal Cost Society – The Internet of Things, The Collaborative Commons
and The Eclipse of Capitalism</i>.</div>
<div class="MsoNormal">
<a href="http://www.thezeromarginalcostsociety.com/pages/The-Book.cfm">http://www.thezeromarginalcostsociety.com/pages/The-Book.cfm</a> <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Sterling, Bruce. 2005. <i>Shaping Things</i>. MIT Press. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Wellman, Barry; Rainie, Lee. 2012. <i>Networked: The New Social Operating System</i>. MIT Press. <a href="http://networked.pewinternet.org/2012/05/24/networked-individualism-what-in-the-world-is-that-2/">http://networked.pewinternet.org/2012/05/24/networked-individualism-what-in-the-world-is-that-2/</a> <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
William Gibson says the future is right here, right now.<b><span style="color: #666666; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;"> </span></b><a href="http://www.bbc.com/news/technology-11502715"><i><span style="font-family: "Georgia","serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">http://www.bbc.com/news/technology-11502715</span></i></a><span style="color: #373737; font-family: "Georgia","serif"; mso-bidi-font-style: italic;">
</span><o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
William Gibson says reality has become sci-fi.<b><span style="color: #666666; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 115%;"> </span></b><a href="http://www.reuters.com/article/2007/08/07/us-books-authors-gibson-idUSN2535896520070807">http://www.reuters.com/article/2007/08/07/us-books-authors-gibson-idUSN2535896520070807</a> <o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
<i><br /></i></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com1tag:blogger.com,1999:blog-3871838199495065088.post-27066222163589695952015-03-10T21:13:00.001-07:002015-04-16T22:40:57.039-07:00The Mutual Constraints of Identity and Social Fabric – Part 4 –Transition to the Digital Environment<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4oJLZ9rwKZBKYIUrwL01ISqbAZCdvkVJ0lMXISIZogPF0lG168SgMBjYGLIg0i71wlIcFArAHn82rYUxJ0LltYbDowBUAfOdOLU5sskDib8CXasjFLUzlN2dQpK9ZUU-UU2XyxhkoLbE/s1600/attractor+3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4oJLZ9rwKZBKYIUrwL01ISqbAZCdvkVJ0lMXISIZogPF0lG168SgMBjYGLIg0i71wlIcFArAHn82rYUxJ0LltYbDowBUAfOdOLU5sskDib8CXasjFLUzlN2dQpK9ZUU-UU2XyxhkoLbE/s1600/attractor+3.jpg" height="200" width="181" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Agriculture created conditions shaping an attractor of
efficiency, that enabled the rise of cities, kingdoms, empires and the
associated complicated status and command hierarchies and mass exploitation. However,
the rise of industrial societies enacted new conditions that began to exceed the
efficiency limits at which hierarchies could scale, and therefore driving the
development of many new institutional innovations, including institutions creating
new constraints on the construction of one’s identity. Of course certain types
of hierarchy (e.g. large military organizations) weren't dependent on natural
limits where the benefit that an additional member can provide (or the organization
extract) is less than the cost required to integrate them into the command/accountability
structures and processes.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiso6ngIgmu0yH4nSO9TZ4TVqNncycCAkjY-FKEEUrlQ9AgD_FoFaI1GOLbtAV0O8Z5wCCZTgg0_Axm9yfzJpTJtkobxPxFafi6jbZR_jqWKerZhJKVYfIPoNrBH0Q5MKuAIhMSppK_8xM/s1600/hierarchy+3.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiso6ngIgmu0yH4nSO9TZ4TVqNncycCAkjY-FKEEUrlQ9AgD_FoFaI1GOLbtAV0O8Z5wCCZTgg0_Axm9yfzJpTJtkobxPxFafi6jbZR_jqWKerZhJKVYfIPoNrBH0Q5MKuAIhMSppK_8xM/s1600/hierarchy+3.jpg" height="173" width="200" /></a></div>
<div class="MsoNormal">
In the movement from agricultural to industrial societies anonymity
was transformed from social experiences of danger and the breakdown of social
fabric (the fabric where one’s identity was rooted in structures, statuses,
kinship networks of life within a community), towards experiences of increasing
comfort with being an unknown person among ‘others’ who were also unknown
persons. Until the adventures of the industrial societies, humans had always
lived in small groups (village, tribe, neighborhood) where everyone knew
everyone and depended on those in the group for what was necessary for survival
– healthcare, education, security. Loss of family and community was equivalent
to death. Even as recently as 300 years ago (1700s), overwhelmingly people lived
their entire lives within family and small local communities, which provided
almost everything necessary for survival.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The need to become adapted to, comfortable and fluent with,
the experiences of anonymity became a fundamental, new constraint on identity.
A constraint that was required for an effective democracy and for an effective
market system where efficiency was founded on enacting impartial, impersonal
exchange. This ubiquitous change in social conditions (of change) has occurred within
the last 200 years. The primacy of reliance on the close ties was replaced with
new networks and institutions of the state and market.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3kTeQabjDQDbL8cfeJZmrHl0dT5STQ3GRNyNard_HonIljQ8aylVckA7Aq_CmYA7XDCnQeObTm-9J5OW8wFTbElbEYrgwD8NJcCK3rj-qgCoWrEHtmD9Kha4_5nqZPShtuQAkdPkErKU/s1600/anonymity+1a.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3kTeQabjDQDbL8cfeJZmrHl0dT5STQ3GRNyNard_HonIljQ8aylVckA7Aq_CmYA7XDCnQeObTm-9J5OW8wFTbElbEYrgwD8NJcCK3rj-qgCoWrEHtmD9Kha4_5nqZPShtuQAkdPkErKU/s1600/anonymity+1a.jpg" height="176" width="200" /></a></div>
<div class="MsoNormal">
Anonymity in one form or another, is required in democratic
systems in order to enable a ‘good enough’ equality that can enable freedom
from status, power and influence structures of our communities, organizations
and other civil groups (e.g. the anonymous vote). Anonymity is also implicit in
the functioning of an effective currency (enables anyone to exchange with
anyone regardless of personal background). Anonymity is also an inevitable
consequence of an effective market system dependent for its efficiency on
impersonal (currency based) exchange – trust shifts from the security provided
by reliance on personal networks to the security of provided by a trusted
currency & recourse systems enabled by a polis. A true market system is
unthinkable without complementary governance systems.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The institutionalization of anonymity in a political-economy
requires complementary institutions to provide validation or authentication of
one’s identity and to provide validation of credentials. Identity theft and
impersonation are the shadow or ground of institutionalized anonymity. Today
the institutionalization of anonymity finds its most recent incantation in the right
to be forgotten, (in some gatherer groups and agricultural societies such
forgetting would be equivalent to banishment and death).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Institutionalized comfort with anonymity was also necessary
in order to reduce the transaction costs of the massive increases in the
diversity and complexity of exchange arising from increases in population
density that enabled new forms of specialization. The industrial environment, like
the agricultural environment, was shaped by an attractor of efficiency that favoured
hierarchy (e.g. due to transaction costs) within a certain range of scale – e.g.
the firm and the organization (see Coase 1990). </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
However, the continued increase
in population and population density also began to shape the conditions
undermining the attractor of efficiency of hierarchy, where hierarchy’s
efficiencies could not scale. The ensuing shift was toward a new attractor that
could enable more complex forms of very large scale social organization –
inherent in the industrial democratic and market-based political-economies. The
price mechanism was a brilliant innovation, such that when the price was
constituted by ‘good enough’ information enabled a compression of the
accounting system. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyt_grMsX8w9VKhSkJ5IlxBnB1SPTNwtpx_QsKsUa7Zb9cY9LZ97VfbYfTOQhe4BLWy5tROiBM1KcIvWEyjVqSd7FogrmxU_f-1InBE9VeyHGuBzMGmHZj7p7teNtrqxfo8QJ-vHySuHg/s1600/hierarchy+attractor+1.PNG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyt_grMsX8w9VKhSkJ5IlxBnB1SPTNwtpx_QsKsUa7Zb9cY9LZ97VfbYfTOQhe4BLWy5tROiBM1KcIvWEyjVqSd7FogrmxU_f-1InBE9VeyHGuBzMGmHZj7p7teNtrqxfo8QJ-vHySuHg/s1600/hierarchy+attractor+1.PNG" height="177" width="320" /></a></div>
<div class="MsoNormal">
Thus, the industrial attractor of efficiency requires a
constraint shaping individual identity, in order to enable an appropriately
contextual enshrouding anonymity – a requisite form of stripping social fabric
to enable impersonal, complex exchange. On the other hand, the emergence of the
industrial scale company/organization as a new media invited the old media of
social status structures as its content transformed into ranks and occupations ‘ruled’
by siloed fiefdoms of a feudal management regime. The industrial scale company
continued to be shaped by an attractor of efficiency favoring hierarchy.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
There is of course much more that could and should be said –
but I hope this is enough to make the essential point.<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>The Future Today? <o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
The digital environment if a fundamentally different ‘ground,’
one that appears to be shifting the attractor of efficiency of our
organizational architectures away from design principles giving primacy to centralization
and hierarchy and toward design principles for architectures of distributed self-organization
and hyper-diverse participation. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Network and digital technologies (and their exponential advances)
have and continue to enact changes in social experience. However, these
technologies can’t simply be overlaid onto our existing social, organizational
and institutional structures, with the expectations that they will provide the
increased efficiencies and benefits. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd7SsBsLMATtSx-hxeed-7scDOHSS8808aI77N1bjmAWqI8sk1HLSNkmGiOpajel4jzhpcu3ErUc3rrrIfSQhE9fOPlsSwrN91jUF_uwW9-RXYE6e4ICsebi5Az9kGUlnc2PwDbPI8EcY/s1600/content+of+new+media+-old+leaders+1.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd7SsBsLMATtSx-hxeed-7scDOHSS8808aI77N1bjmAWqI8sk1HLSNkmGiOpajel4jzhpcu3ErUc3rrrIfSQhE9fOPlsSwrN91jUF_uwW9-RXYE6e4ICsebi5Az9kGUlnc2PwDbPI8EcY/s1600/content+of+new+media+-old+leaders+1.PNG" height="237" width="320" /></a></div>
<div class="MsoNormal">
This has become self-evident in the
increasing arthritis of many large organizations and bureaucracies that despite
tremendous efforts to innovate their processes and technology. The efficiencies
of the command-control hierarchy that existed in previous industrial context of
transaction costs have been lost with the collapse of these costs in the
digital environment. Increasingly rather than being efficient – hierarchical approaches
are exacting increasing forms of tax – transaction, opportunity/innovation,
trust and more.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Jeremy Rifkin in his new book “Zero Marginal Cost Society”
suggests that capitalism as we know will be displaced by what he calls a
collaborative commons. He’s not claiming that capitalism will be erased, only
that it will be contained within a larger economic ecology with many more modes
of production. The accelerating pace of change means that not only will people
now have multiple jobs – they will have multiple occupations. We don’t know
what occupations will be vital in 10 years that don’t yet exist – nor which
job/occupations will become obsolete, or become skilled-up or skilled-down. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzZQy2bWwV3PorJbUjpkx0XfJMAf536IFxdy9vmWer_a8ZSU5p5wIJoh4rcp5YUrlHaBgNtgf3FutHg_KUaTRwdtfTK9p19UxiytVAzd0Igx34TMutnJvOPXBFtya2ERGwemJVUI9Np2o/s1600/figure-ground+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzZQy2bWwV3PorJbUjpkx0XfJMAf536IFxdy9vmWer_a8ZSU5p5wIJoh4rcp5YUrlHaBgNtgf3FutHg_KUaTRwdtfTK9p19UxiytVAzd0Igx34TMutnJvOPXBFtya2ERGwemJVUI9Np2o/s1600/figure-ground+1.jpg" height="125" width="200" /></a></div>
<div class="MsoNormal">
In this context, one <i>figure</i>,
in the tectonic shift of <i>ground</i>, is
the established reality of the prosumer, the transformation of the consumer
into a major source of simultaneous production – hence ‘producer-consumer =
prosumer’. In a previous post we proposed that the real ‘message’ (change in
scale, scope, pattern, pace of behavior enabled by a medium) of the digital
environment (e.g.as discussed above) was social computing. The prosumer, social
computing and the rise of the collaboration common are different dimensions of
the <i>figure</i> arising from the same new <i>ground</i>. This new ground of the digital environment
is displacing the older ground that shaped the architectures of the industrial
machine and hierarchical management. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Social computing is the capacity to assemble knowledge
networks as and when needed. The future now is less about the assigning work to
the ‘person in the job’ and much more about connecting the ‘person best able’
to add more value to the work-at-hand. Examples of social computing increase
daily but include Wikipedia, Uber, Open-Source movement, FoldIT/eteRNA, and
many, many more.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The digital ground enables (and therefore demands) an
incredible increase in social fluidity and capacity for change. The change
represents the shift from a primacy to scaling efficiency based on lowering ‘marginal
costs’ which are – as Rifkin points out, approaching near-zero. The digital
attractor of efficiency increasingly gives primacy to anything that lowers the costs
involved in generating and seizing opportunity. In the landscape of
accelerating change and opportunity – by the time an organization has develop
an efficient process – it is already obsolete. The need to make opportunity
cost the salient focus also ultimately involves replacing the salience on
scaling efficiency with scaling learning. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="MsoNormal">
A complement to both opportunity costs and the collapse of
marginal costs is the rise of marginal value in the digital environment.
Roughly speaking marginal value in a network has been noted as an exponential
increase that is somewhere between ‘Metcalf’s Law’ (the value of a network is the
number of nodes squared n<sup>2</sup>) and ‘Reed’s Law’ about group forming
networks (the value is the number of sub-groups that can be formed within a
network = 2<sup>n</sup>). The domain of exponential marginal value is easily
likened to an exponential increase in opportunity. With each innovation, with
each new interaction and exchange, arises a new field of affordances – a new
field of ‘adjacent possibles’ – a new field of seizeable opportunities.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGzBFbRC2xf9H3NA-MSFNm6LuZO68Vf8b3okOh6pQHbJH47Cr4f51DraqyFgn7lx4_tnIzMyJrQbEq-NGizQ0G27esKWdYjuyXaBQs60M84o56uVojpt9JDHvFKuC8_8zue2G5J17_8cI/s1600/tomorrows+employment+model+1.PNG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGzBFbRC2xf9H3NA-MSFNm6LuZO68Vf8b3okOh6pQHbJH47Cr4f51DraqyFgn7lx4_tnIzMyJrQbEq-NGizQ0G27esKWdYjuyXaBQs60M84o56uVojpt9JDHvFKuC8_8zue2G5J17_8cI/s1600/tomorrows+employment+model+1.PNG" height="292" width="400" /></a></div>
<div class="MsoNormal">
Rifkin’s suggestion that the digital environment is leading
the economy toward a collaborative commons – resonates with social computing as
the message of this medium. This also suggests that the wealth of the
collaborative commons and the digital environment will arise with a focus on
generating the increasing returns of positive externalities. The digital
economy is a new platform of productivity that enables any creation of value:
to be added to; to be improved upon; to be exapted (or pre-adapted) to new
affordances; to be combined/re-combined to other forms of value – all and any
of which can enable exponential increase new value and therefore should also be
enabled to receive reward. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus the future is not about the continued imposition
of inappropriate industrial models of wealth creation, nor about ubiquitously imposing
models based on the management of scarce resources and/or artificially induced
scarcity. In the digital environment the future of wealth depends on an enabling
transparency and openness that can harness a capacity to increase value related
to non-rival, abundant digital products, ideas and experiences. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This trends is evident in the inherent capabilities of the
informational atmosphere (the emerging ‘air of Big Data we will soon be
inhaling-exhaling everywhere/always’), which is enabling new forms of
measurement. Measurements which in turn is also enabling the recognition and
revealing of new types of value in forms that can be quantified, stored, and
transformed into an exchangeable media. An easy example lies in emerging ideas
of personal Brand and reputation economics. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj62qJ8jQS6Iw79MAb3BqI-H5V62o8pw4Pw1Va1bv7pIMmtfbHLBzmWU8N28p6_UzTPvQsLNlbszuGosOQktu2tnbi9EZ6bWKVb0J-RwBb-dxTaWxzXN17eBlO38CPy4CAG4mVKFfoRx5o/s1600/isolated+self+1.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj62qJ8jQS6Iw79MAb3BqI-H5V62o8pw4Pw1Va1bv7pIMmtfbHLBzmWU8N28p6_UzTPvQsLNlbszuGosOQktu2tnbi9EZ6bWKVb0J-RwBb-dxTaWxzXN17eBlO38CPy4CAG4mVKFfoRx5o/s1600/isolated+self+1.PNG" height="216" width="320" /></a></div>
<div class="MsoNormal">
This suggests that the previous constraints upon identity that
required an isolated, atomistic, anonymous individual for the industrial economies
may no longer be adequate to the emerging economies of the digital environment.
The idea of 'owing one personal data as private property' may be a drastic
barrier to 'wealth/value' creation in the digital environment. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For example – I am having a conversation with a friend -
each of us is wearing Google Glass (or something like it). Each of our outputs has
always been but is now a recorded part of the other person's personal
experience. Who owns the data of the conversation? For me to own my 'personal
data as private property' in this conversation (and all markets are conversations,
etc.) would require a sort of 'appropriation' of my friends personal experience
of me. And in turn I would have to be stripped of the personal experience of my
friend in order for my friend to ‘privately own’ their personal data. But the
real value in and of the conversation, arises as a result of the conversation
being more than the sum of our individual inputs. It would be near impossible
to ascribe the ‘social capital’ arising through the conversation to any one
person. In essence – the conversation generates more value than each of us can and
do, bring to the conversation or that each of us could generate with our own
private data.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus, the new narrative is not the narrative of an isolated,
atomistic self - but rather an emerging narrative of a dynamic social and
co-created being - <i>I am only because We
are</i>. The more socially connected I am - the more chances I have of
becoming/realizing a truly unique self. The more chances I have of exploring
new behavior and enabling my ‘mirror neurons’ to absorb new ‘others’. An
apparent paradox. The cryptographic 'ownership' of personal data could very
well make it impossible to scale the co-creation of value to more holistic
levels of unforeseeable, unpredictable second/third-order levels of positive externalities
and spill-over-network effects. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoZXNQNLIzrAQJCZ2Wcu-b3kghHZyX8_pqbz1HgsJjrwYo150-cYhX6LHHQNxyVGGNV45S0ZerUNMODWrKxcvAPfwV8RV8-dbHCjY1HJEkyBvjCOpFFTumlhiOKBbSdz1PEXMGLY53LdU/s1600/Social+self+1.PNG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoZXNQNLIzrAQJCZ2Wcu-b3kghHZyX8_pqbz1HgsJjrwYo150-cYhX6LHHQNxyVGGNV45S0ZerUNMODWrKxcvAPfwV8RV8-dbHCjY1HJEkyBvjCOpFFTumlhiOKBbSdz1PEXMGLY53LdU/s1600/Social+self+1.PNG" height="297" width="400" /></a></div>
<div class="MsoNormal">
What this seems to point to is a trajectory toward the
displacement of anonymity as a source of security within a political-economic
system or as a primary means of enabling fluid value exchange. It's not as if
'privacy' is dead (especially if we define as the right to protection and
non-interference) but anonymity as the requisite condition for functional social-economic
fabric is becoming a barrier. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The problem is that anonymity as the media of industrial
society continues to be perceived as the natural 'content' of the digital
environment. Until our institutions develop the requisite trust in the process
(rather than in 'authority') we will continue to think anonymity is a source of
protection. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In some senses the identity is integral to the institutions
of hierarchy (status, rank, occupation, etc.) provided every individual a form
of stigmurgic symbolic information about their history and capabilities. It
won't be long before the whole of a person’s personal history, competencies,
talents are displayed in a virtuality enabled by RFID/Near Field Readers augmenting
our perceptions of reality.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>The Proper Content of the
New Medium<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
The digital environment is enabling an unprecedented freedom
of opportunity and exploration that feeds the development and experience of a
hyper-personalization. The emerging ubiquitous hyper-dense information
atmosphere is obsolescing anonymity and in a sense retrieving an identity
imbued with a new tribalism. A paradox, where the hyper-individual is ever more
socially inter-depended because of their embeddedness in a multi-dimensional
social fabric that is the ground of an ever more massive distributed exchange. In relation to the issues of identity, two
concepts can help us to imagining future constraints.</div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsKp_NfxlmVlfx9umHK7mf04MUNf_vODWRoEbB44WEoI-o9LOjdOvzWowEPWY1feR2oP_CKlWVk7AXImkHTuqT1-kGvJuTlKczVxiu5W8x3DSGX9qdUClDQ6bh9UhuRvm6Jso1JcmgLZI/s1600/Fairtlough+3+wtgd+2_.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsKp_NfxlmVlfx9umHK7mf04MUNf_vODWRoEbB44WEoI-o9LOjdOvzWowEPWY1feR2oP_CKlWVk7AXImkHTuqT1-kGvJuTlKczVxiu5W8x3DSGX9qdUClDQ6bh9UhuRvm6Jso1JcmgLZI/s1600/Fairtlough+3+wtgd+2_.jpg" height="200" width="140" /></a></div>
<div class="MsoNormal">
In his book, “<i>The Three Ways of Getting Things Done</i><em><span style="color: #868686; font-family: "Calibri","sans-serif"; font-size: 11.5pt; line-height: 115%; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-theme-font: minor-latin;">” </span></em>Gerard
Fairtlough describes responsible autonomy. Given that autonomy means
self-organization and governance – responsible autonomy means an accountability
for the outcomes of self-organization. This seems paradoxical – a sort of
connected or ‘social’ autonomy, that involves at minimum monitoring in order to
sanction poor outcomes and adapt/evolve good outcomes. Responsible autonomy is
also consistent with a shift to an ‘Agent-Forum’ accountability framework
enabled by a type of radical transparency.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3A7ksz0SEwu9-tpclxFkNb-d9xsb1HCSi9tx_x_SYVtERhghLb0qYPzPZskR4LLptq2giuOIAesigakurgYjb8BgaadS6FP4o4boyVI3Hw9J2maZxeongEyc0Q2nI_W3bRsbbm4Ujk5I/s1600/networked+wellman+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3A7ksz0SEwu9-tpclxFkNb-d9xsb1HCSi9tx_x_SYVtERhghLb0qYPzPZskR4LLptq2giuOIAesigakurgYjb8BgaadS6FP4o4boyVI3Hw9J2maZxeongEyc0Q2nI_W3bRsbbm4Ujk5I/s1600/networked+wellman+1.jpg" height="200" width="133" /></a></div>
<div class="MsoNormal">
In “<i>Networked: The New
Social Operating System</i>” Barry Wellman (and co-author Lee Rainie),
establish ‘networked individualism’ as a new social operating system. They go
further by presenting research indicating that the foundation of the individual
in the digital environment now includes networks of close and loose ties and
more significantly with the rise of social media, that everyone now has
audience(s). For anyone engaged in social media the notion of having an
audience may seem self-evident. Another way to understand audience, is by
considering what the implications of proposal for establishing a form of
universal reputation capability. To have and depend on reputation is by
definition to have a form of audience.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The rise of ubiquitous audience and/or reputation economics
retrieves a form of tribal constraint on identity – creating a form of
self-consciousness about the future social consequences of our behavior. To
provide just one example of the shadow of reputation/audience, is the case of
employers searching the social media profiles of potential hires. This is but
one example the idea of personal brand (which by definition requires an
audience to make sense of the concept). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Thus personal brand retrieves the constraints of the small
town identity as an unchanging status/role/character. However, the concept also
creates a cognitive dissonance – a deep contradiction with the requisite industrial
anonymity, which has been used as armor and security blanket. With advent of
the industrial society anonymity was feared but now we can't conceive of a
society without it - we use it as a defence against the constraints of the
small town and its looming threat of the ‘scarlet letter’ implications. Media
are rife with similar examples of harm arising because of transparencies and
have generally been used to support calls for preserving some form of
privacy-as-anonymity.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Such concerns about privacy are certainly serious, and raise
two important questions: 1) Will privacy-as-anonymity provide the protection it
did in industrial conditions? 2) Will the constraint of anonymity on identity
provide the adequate support to a digital economy (based not on scarcity of
goods but on an abundance of increasing returns, network effects, and
exponential marginal value). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgx_FJsqdbTmsVqWZwyMz2VAari7hEX6rGIi-LgdIMy61PadCCRrDKtPzSPDXJpQbyK40_TZZTwpERG5COpmIM7jWCBDQgsynq0Tq5sELjU5TJ0hzVSaIFgPLwz_2u5CBRbszTLAH4CrpM/s1600/attractor+-+formal+cause+1.PNG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgx_FJsqdbTmsVqWZwyMz2VAari7hEX6rGIi-LgdIMy61PadCCRrDKtPzSPDXJpQbyK40_TZZTwpERG5COpmIM7jWCBDQgsynq0Tq5sELjU5TJ0hzVSaIFgPLwz_2u5CBRbszTLAH4CrpM/s1600/attractor+-+formal+cause+1.PNG" height="443" width="640" /></a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
The next blog post will continue the exploration of the
constraints of social fabric on identity through both these questions. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-41978326327892688392015-02-16T22:06:00.000-08:002015-02-16T22:06:23.123-08:00The Mutual Constraints of Identity and Social Fabric – Part 3 – The Transition to Industrial Society<div class="MsoNormal">
What has been and remains fundamental to the human condition,
is accounting. Beginning with the social bookkeeping that we see as grooming in primate groups, human social fabric is imbued with the concept of accounting. Accounting
enables a human group to establish trust through continuous exchange which also
enables the group to regulate and compensate for inclinations to, or opportunities for, individual self-seeking. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The important point that Graeber (2012) makes, is that the
purpose of accounting is not to balance the books, but rather to enable a social homeostasis
around exchanges in order to sustain social fabric. A classic example is the borrowing of a ‘cup of sugar’. Today
we would think that returning the exact amount borrowed is the required
behavior to sustain social fabric. But Graeber points out that the practice is
always to return either less or more than was borrowed, as a means to ensure the
ongoing relationship. Returning the exact amount operates as a signal that the initial
borrower does not want the relationship to continue - that in fact the borrower wants no more obligation and thus no further relationship. Thus accounting serves the
purpose of sustaining an informal ‘owing/debt’ that act as a homeostasis of trust and social fabric.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtLB3hyXkcHVrI3siLM9Qcg-ks5i3KaHAWV4-3_70pNsnVOvFsqRWhbRswmupS39qqefTmZGgtTn72VtupMx9wQy5VqSQ2jR1cAAaYHXR2RG2AXsupWDiyys0MQ-4ayhsMdIuAQ24Y3og/s1600/Accounting+tokens+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtLB3hyXkcHVrI3siLM9Qcg-ks5i3KaHAWV4-3_70pNsnVOvFsqRWhbRswmupS39qqefTmZGgtTn72VtupMx9wQy5VqSQ2jR1cAAaYHXR2RG2AXsupWDiyys0MQ-4ayhsMdIuAQ24Y3og/s1600/Accounting+tokens+1.jpg" height="156" width="320" /></a></div>
<div class="MsoNormal">
In this way, the informal system of accounting enables the
sustainability of a continual indebted/credited-ness that is the substance of
social fabric in the hunter-gather groups and early emerging agricultural societies. The primal nature this sort of social and moral accounting is easily
seen in ancient systems of ‘karma’ and ‘sin’ and even in modern relationships
were people apply a sort of love bookkeeping – “I love you more than you seem
to love me”.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the last post I made the case that the inherent constraints
of the small groups (hunter-gatherers and small agricultural communities) were
shaped by the accounting that could be ‘held in collective memory’. In turn the accounting
system was shaped by group status, kinship, and other dimensions inherent in
social structures and processes. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Accounting was the technology that constrained individual
identity and potential for self-seeking, within the group status-role-kinship structure
– imbuing humans with a quintessentially social nature. Furthermore, this inherent social accounting also served to enable the shift to learning via 'memes' versus the instinct of 'genes'. Social-learning enabled the fostering of requisite cooperative behaviors that enhanced group culture to operate as a well of learnable knowledge – further enhancing the group’s
inter-group fitness and capacity to adapt to environmental change. Learning via memes also made the group more robust to accidental loss of high value skills/knowledge. When all knowledge was genetic, a small group was much more vulnerable to 'genetic drift' the loss of key individual genes. Learning via meme - helped to displace undue reliance on 'selfish genes'. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidKGDkZIGLgb6qONFESWdqb-glo4BgMoUeezRJikLIFhi7yzLvsImdgd5sf1_hujyM9H4ILOYVsmmQpwUnvpe3hdV9XmIcrxgqogQs-r_B-0sXnDKEg0SDfMcvL0-qfqVymxS6JNvFdKc/s1600/blockchain+5.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidKGDkZIGLgb6qONFESWdqb-glo4BgMoUeezRJikLIFhi7yzLvsImdgd5sf1_hujyM9H4ILOYVsmmQpwUnvpe3hdV9XmIcrxgqogQs-r_B-0sXnDKEg0SDfMcvL0-qfqVymxS6JNvFdKc/s1600/blockchain+5.jpg" height="151" width="320" /></a></div>
<div class="MsoNormal">
Thus, it’s not
selfishness or cooperation that constitutes essential human nature as much as it’s
social accounting – a continual dynamic bookkeeping of relationships and exchanges
that constrains individual identity within group ‘moral’ dynamics – that is the
more essential core of human nature. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Gregory Bateson noted – that the fundamental
foundation of mammalian communication was ‘contingencies of relationship’ – in essence
the eternal question in every interaction was ‘what does this mean about our
relationship?’ This is also the same foundation for Adam Smith's Theory of Moral Sentiments as the invisible hand of social regulation. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYkt50ePQwhDdCijFCppfgenVQa43GXWdiW8aNjpGY7n5GvyMPAq9IQ-x993ORk8BWc0yxBQpqgxCd0khw-lxY2YEo1YepNa9imEYJ-YVeFSL5iNZMdyQugCkMQyShqLg7W9qSgCdp_WM/s1600/Medieval_society_piramid_by_Tripio.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYkt50ePQwhDdCijFCppfgenVQa43GXWdiW8aNjpGY7n5GvyMPAq9IQ-x993ORk8BWc0yxBQpqgxCd0khw-lxY2YEo1YepNa9imEYJ-YVeFSL5iNZMdyQugCkMQyShqLg7W9qSgCdp_WM/s1600/Medieval_society_piramid_by_Tripio.jpg" height="214" width="320" /></a></div>
<div class="MsoNormal">
The threshold enabling a phase transition to the larger
population, greater densities, increased divisions of labor and higher diversity of exchangeables inherent in agricultural societies, depended on the technologies of a more abstract and yet concrete accounting
systems. These systems of accounting were also the pre-cursors of writing. Once the phase transition was underway the attractor of efficiency for both social structure and social
governance began to shift in significant ways. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The new attractor of efficiency favored hierarchy, as the most
efficient means of organizating large collective efforts. The ‘hierarchy in
forest’ (Boehm, 2001) a social fabric sustained and sustaining anarchist
self-governance was not able to scale to incorporate larger levels of population
and social complexity. The key constraint shaping hierarchy as the attractor of
efficiency was the increase in transaction costs that corresponded with increased
population and density. The old media of ‘pecking-order’ and social status
structure became the content of the new media/attractor of hierarchy - e.g. class structures (pecking order).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The constraints of hierarchy also depended on extending personal networks as a means of establishing trust in the ever increasing new
forms of complicated social exchange occurring over longer time periods. Complementing
personal networks were new forms of establishing trusted methods of exchange that
were better at enabling exchange when social fabric could not be relied on to
provide trust. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Agricultural societies created civilizations that were able
to develop large urban centers which drove the onset of large scale warfare.
With the onset of warfare, currency was an innovation (Graeber 2012) that
enabled scaleable form of exchange to happen without a context of social fabric. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdVtI1LgSAA2n9fubNtiK6eYCEjtaUc-TYAGxb7Uu5LPBq07LhK3ejjpQ2ZG-zzwKS7aCmmsz_Ra23utm4Z_zZ0Kj_vpdknhGTF039qe3w7H0gL6amuTGi48g4kBcW2JQGd8tdiM2u7cY/s1600/war+ancient+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdVtI1LgSAA2n9fubNtiK6eYCEjtaUc-TYAGxb7Uu5LPBq07LhK3ejjpQ2ZG-zzwKS7aCmmsz_Ra23utm4Z_zZ0Kj_vpdknhGTF039qe3w7H0gL6amuTGi48g4kBcW2JQGd8tdiM2u7cY/s1600/war+ancient+2.jpg" height="143" width="320" /></a></div>
<div class="MsoNormal">
Graeber argues that currency arose when 'military' efforts brought
'foreign/alien' groups into unfamiliar social environments. This posed the
problem of trying to acquire the necessary goods needed in situations where the
means of exchange had to be independent of systems of accounting dependent on social fabric. The
invention of a concept of currency (as a form of circulating debt) enables a
'stripping of social fabric as the context that enabled an accounting mechanism
for exchanges.' In many ways currency introduces the possibility of anonymity
(comfort with it or at least tolerance of it) becomes necessary as a constraint
on identity. Graeber gives the example of giving the soldiers 'coins' with which to acquire (exchange) food. The invading force could then 'tax' the coin back later.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUA1Bx0yWLn3DDRFP33uJXPYwA6cxGVR4FebmZIwNJtm30Wz_ICjqqI4sEREl_58lw4qhaamQgKxEDkiZkYhzEiqFGfVEvzgkbS-_ely3yOaW4Bc_-Omte1jUBeMAvzTlMTzHG0lyY7LE/s1600/currency+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUA1Bx0yWLn3DDRFP33uJXPYwA6cxGVR4FebmZIwNJtm30Wz_ICjqqI4sEREl_58lw4qhaamQgKxEDkiZkYhzEiqFGfVEvzgkbS-_ely3yOaW4Bc_-Omte1jUBeMAvzTlMTzHG0lyY7LE/s1600/currency+1.jpg" height="228" width="320" /></a></div>
<div class="MsoNormal">
As agricultural societies came to dominance, they continued
to develop incrementally into the middle-ages, and eventually approached a
point of complexity that not only heralded the onset of the industrial
revolution but established new constraints on the concept of identity and
governance.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Modern Ground-Figure
Relationship<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
The rise of new forms of governance involved in both the
market system and the more democratic state, represent the next a giant shift
in the ground of economic, social, technological and demographic conditions. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The prelude, to the rise of these new forms of governance,
involved the work of philosophers such as Thomas Hobbes and Jean-Jacque
Rousseau (among many others). For example, Hobbes developed some foundational ideas including: the
right of the individual, the natural equality of all people, the social
constructed nature of political order of civil society and later the state and
fundamentally that legitimate political power must be based on the consent of
the people. His interpretation of law held that people should free to do
anything not explicitly forbidden by the law. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I would argue that, in essence Hobbes was positing the need
for responsible autonomy within a social contract. However, he also believed
that outside of a social-political agreement human nature was ultimately a war
of all against all and thus human nature to sustain a civil society required a
strong undivided government. Below is a famous quote that summarizes his view.</div>
<blockquote class="tr_bq" style="margin-left: 18.0pt;">
In such condition there is no
place for industry, because the fruit thereof is uncertain, and consequently,
not culture of the earth, no navigation, nor the use of commodities that may be
imported by sea, no commodious building, no instruments of moving and removing
such things as require much force, no knowledge of the face of the earth, no
account of time, no arts, no letters, no society, and which is worst of all,
continual fear and danger of violent death, and the life of man, solitary,
poor, nasty, brutish, and short.</blockquote>
<div class="MsoNormal">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4RxwS2aXZ4jsTv_JA1K4FwahxuUKP5rsJsI2xqM110R6CgpneTOlf2oKZqVwONxHCuTrKk29Yf3alrPpxydHB8fQR-stVLlT0hz_a5O9CH4E2_hCj0Cpk1prTa6jpIoY9ylsK9y6_Pes/s1600/Hobbes+-+nasty+brutish.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4RxwS2aXZ4jsTv_JA1K4FwahxuUKP5rsJsI2xqM110R6CgpneTOlf2oKZqVwONxHCuTrKk29Yf3alrPpxydHB8fQR-stVLlT0hz_a5O9CH4E2_hCj0Cpk1prTa6jpIoY9ylsK9y6_Pes/s1600/Hobbes+-+nasty+brutish.jpg" height="150" width="320" /></a></div>
<div class="MsoNormal">
If the reasoning I have been developing in the previous posts is
sound enough – we can continue to reason that increasing population and
communication density created conditions of ‘social turbulence’ – as a
transformation of the ‘ground’ that had shaped the ancient constraints of
identity. The tribal social structures that had produced a sort-of fixed tribal-identity
constrained as roles, characters, statuses, etc. became increasingly
the source of friction and resistances to emerging socio-cultural-technological
changes. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What was necessary was a new ‘story’ about personhood as individuality.
Thus while Hobbes’s ideas of human nature, as constituted by isolated,
atomistic individuals engaged in a war of all against all is extreme to the
point of being almost pathologically wrong – it may have been a necessary myth
to enable the transformation of the ancient ground of constraints on identity,
in order to enable the types of work (e.g. increasing diversity of impersonal exchange) required for the emerging industrial society. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Douglass North, an institutional economist (Nobel Laureate)
argued that the rise of the market system and the state were interdependent.
The state produced and sustained the necessary institutions that enabled
wide-spread ‘impartial’ exchange – the primary strength of a market system.
These institutions included a justice system that ensure a contract could be
upheld by either party (rich or poor), institutions for upholding standards so
that a pound was a pound and a dollar was a dollar, and more. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOnU8MOvfBq9h31tT3gU63TclhgpNJAA8_XfdL4ZxKOkUUfPhAWnbujSM3KQipuC2qT1rzNhRbhT-CTmcgFgScbePyiJDCSi7IIm789OYrZbyeiwd-5DcfKUGziB4qhlQaOWUFNxe5KwA/s1600/blind-justice.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOnU8MOvfBq9h31tT3gU63TclhgpNJAA8_XfdL4ZxKOkUUfPhAWnbujSM3KQipuC2qT1rzNhRbhT-CTmcgFgScbePyiJDCSi7IIm789OYrZbyeiwd-5DcfKUGziB4qhlQaOWUFNxe5KwA/s1600/blind-justice.gif" height="320" width="177" /></a></div>
<div class="MsoNormal">
Fernand Braudel through his seminal work in economic history
has established a very sound argument that ‘capitalism’ long preceded Adam
Smith’s proposal of a market system – and that in fact capitalism is distinct
from a market system. A true market system is more like a well governed and flourishing
sports league, rather than a war of all against all. While competition is the
figure of a sports league – the ground that makes a league interesting,
profitable and sustainable, is the set of rules and regulations that ensure a
‘level enough’ playing field. The sports league must fundamentally be concerned
with a sort of democratic ground, in order to be social entertaining and thus
economically successful. This is a fundamental difference between capitalism
and efforts to implement and sustain a state-dependent-market-system.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Just as the isolated, atomistic, individual was a required
narrative – so was the shifting of tribal-identification to identification with
a new constraint – a meta-tribe, the overarching ‘nation-state’. There are
several other key points to make in describing the shift of ‘ground’ that helped
to form the foundation of the industrial revolution and the corresponding
political and economic systems. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The obvious ‘figure’-to-‘ground’ during this shift, was the
increasing social complexity, innovations, technology and diversity of types of
work and exchange. The old ground of social fabric, constituted only by close
ties and stable status, roles and character, could not accommodate this
increasing complexity. A complexity that involved an exponential increase in
encounters with those outside of the boundary of close ties (creating and
extending a network of loose ties), and having to become accustomed to daily
encounters with unknown strangers. As a result the traditional moral/social
accounting that had sustained tribal social fabric began to be eroded through
the friction of constant exchange with strangers and extended complexity of
exchange accounting.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The narrative that people were naturally isolated, atomistic
and primarily selfish, provided the basis for the new ground of identity, more
suitable to the work (of impersonal diversified exchange) required by the emerging political and economic systems. It could be argued that the movement to greater emancipation, democratic approaches and the assumption
of mobility and self-interest also worked to strip the person from the ancient
conditions of social fabric.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Psychologically this shift represented the birthing of a
concept of individuality beyond the tribal constraints of status, role, and
character. The daily encounter strangers were opportunities to explore &
incorporate new behaviors. The experience of wider networks of loose ties and
an overarching context of larger numbers of unknown (perhaps unknowable)
strangers drove the development of a public and private self. New type of work also
became opportunities to explore new modes of life and knowledge. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCOjgYFY7MXdHsv7vJBuh_MI2szgM75xXwgWQkYOnF6rV7GUyXSpqEFQnAxTDSPJXxAy1mzwEL6ILx4MZn9Nj4N-7OkHW2ghvva6yYnXLRCMCiVaLs_KQUMpQ8o5pVF4ZjfWQ4xUr4JKo/s1600/impersonal+trade.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCOjgYFY7MXdHsv7vJBuh_MI2szgM75xXwgWQkYOnF6rV7GUyXSpqEFQnAxTDSPJXxAy1mzwEL6ILx4MZn9Nj4N-7OkHW2ghvva6yYnXLRCMCiVaLs_KQUMpQ8o5pVF4ZjfWQ4xUr4JKo/s1600/impersonal+trade.JPG" height="213" width="320" /></a></div>
<div class="MsoNormal">
In relation to trust, currency eliminated the need for a
personal network to confirm identity and formed a different foundation for
social fabric. Cash enables impersonal, impartial, anonymous exchange. Correspondingly,
along with the emerging institutions of a state (the meta-tribe), came
mechanisms of identity verification and validation. It became possible to ‘steal a person's identity’. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus, when authentication of identity was required, it was
ensured by larger supporting social institutions providing: certificates, licenses,
credentials, verifications, ‘papers’, etc. In most cases, personal endorsements
of identity became the exception rather than the rule. The new ground took for
granted that a person was fundamentally independent or capable of independence
of the ancient ground of embeddedness in the social fabric of exclusively close
ties.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Psychological independence, the private self, and institutional
methods of authentication (of who one is) became a modern constraint on
identity. This constraint has enabled the necessary work to support and sustain
the needs of an economy based impartial exchange, market-approaches to
allocating resources and a social fabric founded on concepts of equality,
independence and a freedom to self-actualize in the pursuit of happiness. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
For example, the reliance on concepts of equality and
independence implicitly strip the individual from previous tribal embeddedness
– they also implicitly assume a sort of atomistic, isolated self, engaged in a
social contract (of independent individuals equally accountable to upholding
the contract). As a constraint it prevents social approaches privileging the
social embeddedness of our previous tribal community experiences. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For the last 200 years industrial/modern societies have
embraced a paradox. One one hand an increasing reliance on anonymity as a constraint on
individual identity for the functional of our political-economies. On the other hand, an
increasingly awareness of the necessity of social fabric as a source of trust,
capital and well-being. What we see is a paradox of yearning efforts to sustain
community (e.g. Putman's 'Bowling Alone' or Turkle's 'Alone together') and a
naturalized concept of the private self – enshroudable in anonymity - the desire/need to encrypt our personal information. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I haven't touched on the anonymity inherent in the concept of an industrial labor force, inherent in being a cog in the machine - previous posts have covered some of this ground (pun intended). The stripping of social fabric also enabled a faceless worker, as a new type of currency in itself. This too is part of what was required for accomplishing the 'work' of an industrial society. I will deal more with this in future posts. </div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuScTePYG61vQ5_gWInaxJb_skjw9-a8bAS5mdwDTbur23XBoE_7YzkSJQ2HmCXb-T-S1PRbGdK0wPPCPl-lm9JKkDgE6aWJh2O95lquIxrrgnbAZbtM6rA9EIOvEKCYAAdfYAcCZabyU/s1600/control+hierarchy.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuScTePYG61vQ5_gWInaxJb_skjw9-a8bAS5mdwDTbur23XBoE_7YzkSJQ2HmCXb-T-S1PRbGdK0wPPCPl-lm9JKkDgE6aWJh2O95lquIxrrgnbAZbtM6rA9EIOvEKCYAAdfYAcCZabyU/s1600/control+hierarchy.jpg" height="240" width="320" /></a></div>
<div class="MsoNormal">
It was Durkheim who wrote on social anomie - the alienation
resulting from the mass urbanization and dislocation of large number of people
from their 'small town' transparent belonging. And yet we see that anonymity has
been transformed from experiences of danger and social breakdown to a comfortable
necessity and increasingly to a fundamental right (e.g. the right to be
forgotten – in gatherer society such forgetting would be equivalent to
banishment and death).</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It seems that when we focus on the figure of anonymity we make invisible the ground of social fabric that has to be sustained and consistent with our real social nature. When we focus on the figure of our social nature, the ground of our political-economy which assumes the operational requirement of anonymity becomes invisible. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus the industrial environment was shaped by an attractor
of efficiency favouring hierarchy (e.g. due to transaction costs) and a
constraint on individual identity that produced an enshrouding anonymity – that
was a requisite form of stripping social fabric in order to enable impersonal exchange.
There is of course much more that could and should be said – but I hope this is
enough to make the essential point.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When the ground of modern social systems becomes the figure
of our attention– the ‘monsters’ we become conscious of are: the Psychopath,
the serial killer, the zombie apocalypse and on national levels the sort of
global cultural colonization of secular and scientific standards. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
In my next post I want to begin exploring the next attractor
– the change in the conditions of change that the digital environment is
enacting.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>References<o:p></o:p></b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
Boehm, Christopher. 2001. <i>Hierarchy in the Forest: The Evolution of Egalitarian Behavior</i>.
Harvard University Press. <a href="http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest">http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Braudel, Fernand. 1992. <i>Civilization
and Capitalism, 15th-18th Century</i>. University of California Press.<span class="apple-converted-space"><span style="background: white; color: #333333; font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">. </span></span><o:p></o:p><a href="http://www.amazon.com/Civilization-Capitalism-15th-18th-Century-Vol/dp/0520081145/ref=pd_bxgy_b_text_z">http://www.amazon.com/Civilization-Capitalism-15th-18th-Century-Vol/dp/0520081145/ref=pd_bxgy_b_text_z</a> </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Coase, Ronald, 1990. <i>The
Firm, the Market, and the Law.</i> University Of Chicago Press; Reprint edition.
<a href="http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase">http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Deacon, Terrance, W. 2011. <i>Incomplete Nature: How Mind Emerged From Matter</i>. WW Norton. <a href="http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter">http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Dunbar, Robin. 2014. <i>Human
Evolution: A Pelican Introduction</i>. Pelican. <a href="http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10">http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2012. <i>Debt:
The First 5000 Years</i>. Melville House. <a href="http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years">http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2004. <i>Fragments
of an Anarchist Anthropology</i>. Prickly Paradigm Press. <a href="http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology">http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ingold, Tim. 2011. <i>The
Perception of the Environment: Essays on Livelihood, Dwelling and Skill</i>. Routledge;
Reissue edition. <a href="http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold">http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Lakoff, George. 1995. Metaphor, Morality, and Politics. <a href="http://www.wwcd.org/issues/Lakoff.html">http://www.wwcd.org/issues/Lakoff.html</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan, Marshall; McLuhan, Eric. 1989. <i>Laws of Media: The New Science</i>. University of Toronto Press. <a href="http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science">http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
North, D. C. (2005). <i>Understanding
the Process of Economic Change</i>. Princeton, N.J., Princeton University
Press. <a href="http://www.amazon.com/Understanding-Process-Economic-Princeton-History/dp/0691145954/ref=tmm_pap_title_0?ie=UTF8&qid=1424148466&sr=1-2">http://www.amazon.com/Understanding-Process-Economic-Princeton-History/dp/0691145954/ref=tmm_pap_title_0?ie=UTF8&qid=1424148466&sr=1-2</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Schmandt-Besserat, Denise. 2010. <i>How Writing Came About</i>. University
of Texas Press. <a href="http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about">http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tudge, Colin. 1999. <i>Neanderthals,
Bandits and Farmers: How Agriculture Really Began</i>. Yale University Press. <a href="http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began">http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began</a>
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-48059763872934808932015-02-03T21:54:00.000-08:002015-02-03T21:54:19.746-08:00The Mutual Constraints of Identity and Social Fabric – Part 2 – The Rise of Agricultural Society<div class="MsoNormal">
In my last post I began to outline a line of reasoning about
how shifts in fundamental social organization are related to intensive
conditions such as population size and density. I’m going to follow this line
of reasoning through four main stages: early humans & hunter-gathering;
agricultural; industrial and a projection into the emerging digital
environment. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The argument thus far makes a case that the fundamental social
fabric of small hunter-gatherer groups was shaped by an attractor that both
constrains and is constrained by population size and density; basic bio-socio
parameters of social structure and cognitive capacity such as the ‘Dunbar
number’; and developments of some key technologies. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0NV89pcv4pTopOYw4mqWnGsveHMST-gFllMGNIIi6SFff4s5c_Sj3O7QekLDca459J_hnXQ18MlUlBNxjwJ32SO4Se1EzyhNH20AUQazqcteqJiH68dGoK8fkzviZrJ-OG_lEnmajkdM/s1600/Atractor_Poisson_Saturne.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0NV89pcv4pTopOYw4mqWnGsveHMST-gFllMGNIIi6SFff4s5c_Sj3O7QekLDca459J_hnXQ18MlUlBNxjwJ32SO4Se1EzyhNH20AUQazqcteqJiH68dGoK8fkzviZrJ-OG_lEnmajkdM/s1600/Atractor_Poisson_Saturne.jpg" height="240" width="320" /></a></div>
<div class="MsoNormal">
Group size in early hunter-gather conditions was limited by
the cognitive capacity required to ‘compute’ social organizational parameters (e.g.
pecking order, status and role structures, divisions-of-labor, kinship networks,
and territorial embeddedness). Group size was also limited by the mechanism
that enabled the memory of all individual exchanges and other forms of ‘moral’ accounting
history essential to maintaining group cohesiveness.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What this meant was that individual identity was constrained
within a group defined ‘public’ role, status and character that were bound to
group dynamics and history. In this context there could be no sense of the
‘private’ self, no one could have their identity stolen, no one had to have
their identity ‘verified’ (identity was self-evident – pun indented) and
certainly no concept or experience of anonymity. Anyone who tried to step out
of their status/role/character/kinship-network/link-to-their-territory would be
seriously challenged and face significant sanctions – or cause significant
perturbation to the group. A person was who the group agreed they were. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_5FsyWzBmPCJCWPSmbGbRhYClLsSOzajo6H1NkK8NBqPzO9z578a9Wnt-s5ej9IRXPIydO4mvWUErQ_8uziEvIET9zjnqim9SXTxAUmh30ySnporaDpnxGaHtdbesL3NeNYN-Ep_NWZA/s1600/Unilineal_Kinship_Groups.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_5FsyWzBmPCJCWPSmbGbRhYClLsSOzajo6H1NkK8NBqPzO9z578a9Wnt-s5ej9IRXPIydO4mvWUErQ_8uziEvIET9zjnqim9SXTxAUmh30ySnporaDpnxGaHtdbesL3NeNYN-Ep_NWZA/s1600/Unilineal_Kinship_Groups.gif" height="179" width="320" /></a></div>
<div class="MsoNormal">
The constraints that kept a group member within their role/character/network
also enabled a social fabric sustained by the warp and weft of
moral/social/exchange accounting. An accounting process that was built upon the
social structures and increasingly social processes and could also be maintained
through group and individual memory. Many activities became increasingly social
processes – as hunting, cooking, material productions of clothing & shelter
all replaced the primate activities of ‘grooming’ as means of social cohesion
that also required forms of constraining moral/social accounting to maintain
social fabric. These mutual constraints seem to illuminate a fundamental
attractor forming the boundaries and processes of group size, structure and
individual identity.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjB_qeVYNoytPJBIjRdyhsmapj9m3H2CcvJfuFeZwtKK46ohH-a2DlR8ge_yjbpHYghS21pkzUIwSusGWbJEwYiDqOx0AVDtw-TFyCoQ_3aORxIrGxjj2zH5lpg9OINlvGXH3iqYGx3GBk/s1600/kin+group+3.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjB_qeVYNoytPJBIjRdyhsmapj9m3H2CcvJfuFeZwtKK46ohH-a2DlR8ge_yjbpHYghS21pkzUIwSusGWbJEwYiDqOx0AVDtw-TFyCoQ_3aORxIrGxjj2zH5lpg9OINlvGXH3iqYGx3GBk/s1600/kin+group+3.gif" height="143" width="320" /></a></div>
<div class="MsoNormal">
Breaking free of the attractor constraining the gatherer
groups required a key technology, one that extended human memory and enable
human groups to undergo a phase transition into a new attractor inherent in an
agricultural mode of social organization. The capacity to externalize memory
via symbolic forms of accounting (which eventually formed foundation of writing
about 5,000 years ago) enabled human to manage orders of magnitude of quantitative
and qualitative increases in complicated types of surpluses, of new products,
and new exchanges extended through longer periods of time.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJ9z4e8mVCesjrvor6In_0rd3Qz3CZriCmTsqcNRbhu1MAT-8_6M_lI74jLZWtzPghq45isEngI9AG0EKPmtbr7o6XaIgzV5WZ-DiYooVSYkpQp0R22-GKF26GHGr8JYFijOoFMxadRy4/s1600/Accounting+tokens+1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJ9z4e8mVCesjrvor6In_0rd3Qz3CZriCmTsqcNRbhu1MAT-8_6M_lI74jLZWtzPghq45isEngI9AG0EKPmtbr7o6XaIgzV5WZ-DiYooVSYkpQp0R22-GKF26GHGr8JYFijOoFMxadRy4/s1600/Accounting+tokens+1.jpg" height="156" width="320" /></a></div>
<div class="MsoNormal">
It was agricultural surpluses and other related conditions
that enabled significant changes in intensive conditions such as increases in
population and population density, as well as in food and other forms of
surpluses. These changes in conditions of intensive variables inevitably produced
a proliferation of bifurcations in roles, statuses, divisions-of-labor, specializations,
ways of being, domains of knowledge and correspondingly complex forms of
exchange. The proliferation of bifurcation represented a phase transition into
a radically different form of society. New institutions emerged as various means
and mechanisms to handle the ever greater complexity of exchanges necessary to
do the work of enabling social fabric.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibc0JTB1GTCEH2DWzTTncaMAjkWBAU4zbb6GGHQs7lh0flsyULY9dzy2BXxUtIoBmEUBOw4KNxXAm1TNepMgk7ki4CrxKR5Tt5YV19z-uuuWbX9vVQhV-GXN_UKEhzhTjnQ6aFHpdTQ14/s1600/accounting+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibc0JTB1GTCEH2DWzTTncaMAjkWBAU4zbb6GGHQs7lh0flsyULY9dzy2BXxUtIoBmEUBOw4KNxXAm1TNepMgk7ki4CrxKR5Tt5YV19z-uuuWbX9vVQhV-GXN_UKEhzhTjnQ6aFHpdTQ14/s1600/accounting+2.jpg" height="171" width="200" /></a></div>
<div class="MsoNormal">
New institutions included more formal religious processes and
organizations, forms of local markets for exchange, collective infrastructures
such as granaries and commons, village networks, occupational domains with
master-apprentice knowledge transfer and knowledge control, and more. The social
organizational parameters of gatherers (e.g. pecking order, status and role structures,
divisions-of-labor, kinship networks) became the content that helped shaped
class-like social and institutional stratifications.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While most people still lived in relatively small local
village-groups – the villages tended to be connected via trails, roads and/or
waterways. Therefore, despite the fact that the overwhelming majority of people
never ventured outside of a very local territory, the encounter with ‘stranger’
became a more familiar experience. In these situations identity remained
largely constrained within a now larger range of roles, status structures,
occupational and kinship networks. There still wasn’t a private self or
anonymity. But encounters with strangers were mediated through markets where
trust was established through extended personalized networks (cousin of a
cousin, etc.) and/or through arrangements from local forms of governance. There
was no need for external sources of accreditation or validating identity. Although
the possibility that a stranger could now claim another identity arose, the
possibility of being trusted remained based on establishing known personalized
networks.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
During this time the first civilizations arose creating
unprecedented social conditions in a few larger trade centers. These were the
first social laboratories for enabling experiments in new institutions and
social customs that would serve as ‘seeds’ for later development. This is a
topic that is much too extensive for me to discuss at this point (even if I knew
the requisite history). What is important for this discussion is the shift in
attractor – a new condition with related constraints to fundamentally change
identity.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtpU5vD9hKmtji1fythJ6mrMRSujROwdTX5rmMK-uO8mmHYQuCFHl42wo7sxat9FQjdA_j11WdwEovCsOC4KGPFmX2jA-JKLdaAmjY9z9qY5VlqtpmOWpffvK9NmskuCYVngivSr1ifRo/s1600/early+trade.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtpU5vD9hKmtji1fythJ6mrMRSujROwdTX5rmMK-uO8mmHYQuCFHl42wo7sxat9FQjdA_j11WdwEovCsOC4KGPFmX2jA-JKLdaAmjY9z9qY5VlqtpmOWpffvK9NmskuCYVngivSr1ifRo/s1600/early+trade.jpg" height="223" width="320" /></a></div>
<div class="MsoNormal">
Graeber (2012) argues that currency arose as a consequence
the increased violence during the Axial Age. In essence, currency was necessary
when violence required impersonal exchange because of the lack or destruction of
the social fabric that enabled systems of more personalized accounting and corresponding
exchange. For example, when an invading or occupying military force needed to
obtain supplies, coins enabled soldiers to purchase these supplies, and then
these coins-as-currency could be taxed back by invaders. What is important with
the development of currency is that social fabric was no longer necessary as
the fundamental system of accounting. In essence, what currency enabled was
exchange that was ‘stripped’ of social fabric, but required a larger context of
social organization – such as a kingdom or (city)state. The currency became a
means of impersonal exchange – a concrete means of circulating trustworthy
(enough) IOU’s from unknown (anonymous?) debtors/creditors – but guaranteed by the
(at least partially) inherent value of the currency plus the promise of the
currency issuer.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The development of currency was an extension of social
exchange accounting systems that externalized human memory in a manner that no
longer required the constraints of personalized networks. In essence, currency
is anonymous debt-as-IOU – the first emergence of a social acceptance (if not
yet comfort) with some form of anonymity. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW1HTWDKh2wVj6TXUC1AdQ1Q5_D1q18Mc6P2B4redQmGoTvsIb_-tvOpnVOJhzizKAdbAfqReqoP3DXfGWFbiA79l9vRwjvJ-f9mCUxlHE0y7bxnKX3AZzuVl0KaALSYAlKS9TWt6HbK8/s1600/Medieval_society_piramid_by_Tripio.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW1HTWDKh2wVj6TXUC1AdQ1Q5_D1q18Mc6P2B4redQmGoTvsIb_-tvOpnVOJhzizKAdbAfqReqoP3DXfGWFbiA79l9vRwjvJ-f9mCUxlHE0y7bxnKX3AZzuVl0KaALSYAlKS9TWt6HbK8/s1600/Medieval_society_piramid_by_Tripio.jpg" height="133" width="200" /></a></div>
<div class="MsoNormal">
Along with the rise of currency and the requisite increase
in size and density of population came the rise of the hierarchy as the
attractor that shaped the most efficient means of organization large collective
efforts. The ‘hierarchy in forest’ (Boehm, 2001) a social fabric sustained and
sustaining anarchist self-governance was not scale-able to incorporate larger
levels of population and social complexity. It was Ronald Coase, who in 1930
developed the economic understanding of hierarchy as a fundamentally efficient means
of organizing social endeavors. And in this way the transaction costs arising
with increased population and density – shift social organization to a new
attractor of effective efficiency – the hierarchy – who’s content remained the
social status structures of inherent in the pecking order.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The constraints of hierarchy and extended personalized
networks arose due to ever increasing new forms of complicated social exchange occurring
over longer time periods. These constraints also now required currency in order
to do the work of resource allocation, since the trust founded on small group social
fabric was increasingly inadequate to the work necessary to maintain ever
larger societies. With entrenched hierarchy and currency came greater inequity.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The whole story is of course far, far more complicated and
extensive that I can possibly recount in this blog. Hopefully a fuller version
will come later. However, I hope that the basic idea of a shift in attractor
based on intensive aspects of the human condition is clear enough to
understand. The next blog post will explore further the shift in attractors of
efficiency with the coming of the industrial age. After that we will be better
able to explore the emerging further shift in the attractors of efficiency
inherent in the evolving digital environment and the corresponding plausible constraints
on identity and social structures. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>References<o:p></o:p></b></div>
<div class="MsoNormal">
Boehm, Christopher. 2001. <i>Hierarchy in the Forest: The Evolution of Egalitarian Behavior</i>.
Harvard University Press. <a href="http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest">http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Coase, Ronald, 1990. <i>The
Firm, the Market, and the Law.</i> University Of Chicago Press; Reprint edition.
<a href="http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase">http://www.amazon.com/Firm-Market-Law-R-Coase/dp/0226111016/ref=sr_1_2?ie=UTF8&qid=1422945063&sr=8-2&keywords=ronald+coase</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Deacon, Terrance, W. 2011. <i>Incomplete Nature: How Mind Emerged From Matter</i>. WW Norton. <a href="http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter">http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Dunbar, Robin. 2014. <i>Human
Evolution: A Pelican Introduction</i>. Pelican. <a href="http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10">http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2012. <i>Debt:
The First 5000 Years</i>. Melville House. <a href="http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years">http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2004. <i>Fragments
of an Anarchist Anthropology</i>. Prickly Paradigm Press. <a href="http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology">http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ingold, Tim. 2011. <i>The
Perception of the Environment: Essays on Livelihood, Dwelling and Skill</i>. Routledge;
Reissue edition. <a href="http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold">http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Lakoff, George. 1995. Metaphor, Morality, and Politics. <a href="http://www.wwcd.org/issues/Lakoff.html">http://www.wwcd.org/issues/Lakoff.html</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan, Marshall; McLuhan, Eric. 1989. <i>Laws of Media: The New Science</i>. University of Toronto Press. <a href="http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science">http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Schmandt-Besserat, Denise. 2010. <i>How Writing Came About</i>. University
of Texas Press. <a href="http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about">http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tudge, Colin. 1999. <i>Neanderthals,
Bandits and Farmers: How Agriculture Really Began</i>. Yale University Press. <a href="http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began">http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began</a>
<o:p></o:p></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-63912737880739928212015-01-13T23:22:00.001-08:002015-01-13T23:22:37.576-08:00The Mutual Constraints of Identity and Social Fabric – Part 1 <div class="MsoNormal">
In the last post I finished with a quote by Stuart Kauffman,
regarding the fundamental role of constraints that are fundamental to enabling
complex and living systems to perform work. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm;">
<i>The
first surprise is that it takes constraints on the release of energy to perform
work, but it takes work to create constraints. The second surprise is that
constraints are information and information is constraint.<o:p></o:p></i></div>
<div align="right" class="MsoNormal" style="text-align: right;">
<span style="font-size: x-small;">Stuart Kauffman –
personal communication – quoted in Deacon (2012).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A basic definition of a constraint is a causal agent that
restricts or confines a system or situation with boundaries. In “Incomplete
Nature: How Mind Emerges From Matter”, Terrence Deacon makes a very
comprehensive case that often constraints are not perceivable as what is
visible – but have to be conceived as ‘what is not there but could have been’.
Constraints then are alternatives or choices that are unable to be undertaken. Furthermore
constraints can arise inherently within a system or from its context. Generally
dynamic systems are constrained within relevant degrees of freedom and tend to
reflect attractor qualities.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The next series of posts I want to explore how information
and identity are shaped by and shape fundamental social constraints. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Ancient Ground of
Constraint Shaping Social Fabric<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
According to David Graeber, no society has ever existed that
depended primarily on barter, as a system of exchange. Barter did occur, but
only rarely and generally only between strangers. What did exist, always and
everywhere was accounting. Furthermore, systems of accounting are the
foundation of written languages. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Before the rise of currency, there was not
systems of barter – rather it was was always credit & debt, and debt was
transferable. <o:p></o:p></div>
<div class="MsoNormal">
The question that arises is how were these early societies
able to do such accounting?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
</div>
<div class="MsoNormal">
Robin Dunbar has argued that group size is determined by a
cognitive limit related to the number of stable social relationships that can
be maintained. In essence, the Dunbar number is related to the number of close
ties that any individual can sustain. Dunbar’s claim was based on a correlation
between primate brain size and the size of the average social group. His theory
holds that social group size is a direct function of the relative size of the
neocortex which imposes a limit on processing capacity on social relationships.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
By extrapolating from his studies of primates and adjusting
for the size of the average human brain he proposed that human can only maintain
stable relationships comfortably with between 100 to 250 people (commonly about
150). By stable relationships Dunbar meant the actual number of people a person
was actively engaged with – he didn’t include people generally known or past
relationship not actively sustained. The full range of people one could ‘know’
would be much higher and also dependent on long-term memory. Furthermore,
others who agree with Dunbar have asserted that the maintenance of larger
numbers of such ‘close ties’ in a stable cohesive group requires more restrictive
rules, laws and norms.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
One constraint inherent in the group’s small Dunbar number,
is that specialization of ‘occupation’ was not possible – a very few natural divisions
of labor is possible in such conditions. For example, elder, adult, child; man,
woman; hunter, gatherer; shaman, healer. These ‘divisions’ were generalist
roles where the idiosyncratic nature of individuals had to be contained in the
statuses and roles established and sustained by groups dynamics. At best, individual
talents and skills where acknowledge and nurtured as they could fit within the
status and roles ascribed to each individual. A role is like a general purpose
technology – a bundle of obligations-and-corresponding-tasks.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Accounting and
Exchange<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A very important consequence of the Dunbar number as a constraint
on the size of early groups of humans, is that there could be no ‘private’
person, no experience of anonymity. This is a fundamental constraint (an
absence of possibilities of anonymity and a modern sense of individuality) that
enables the work of creating and sustaining the social fabric of the small
group. The public transparency of behavior in the small group, enables the dynamic
homeostatic-like ‘social computation’ of the status structure of the group as a
form of ‘moral accounting’. In this way, I would argue that even the grooming
behavior in primates is the homeostatic moral accounting to maintain group status
structure and cohesion.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The correlation between group size and the relative size of
the neo-cortex may have played an important role as a constraint in pre-human
groups or at least before the invention of the technologies of language and
culture. Marshall McLuhan quipped, “The most human thing about us is our
technology.” And because language and culture are so inherently human, it can make
accepting and understanding language and culture as technology, especially
difficult. McLuhan also asserted that technologies were extension of ourselves –
in this light we see that the discovery of the control of fire and the
invention of clothes was an externalization of our capacity to regulate temperature
and an extension of this regulation so that we could survive in a much wider
variety of environmental conditions. With fire also came cooking which
externalize our digestive function and extended our capacity to eat a wider
variety of food and also extract much more nutrition from the food we ate.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The invention of the technologies of language and culture
was an externalization of human memory. By externalizing memory – learning was no
longer solely dependent on the need to be ‘encoded’ into DNA and experienced as
instinct – learning could now be encoded in ‘memes’ enabling rapid transmittal
and even more importantly – old learnings could be more rapidly displaced with
new learning – again enabling adaptive acceleration to live in a wider variety
of environmental (and changing) conditions.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
With the technologies of culture and language and the rise
of learning-as-meme, the behavioral platform that provided for the homeostatic
maintenance/adaptation of group status structure and social cohesion could also
be integrated into mechanisms of cultural homeostasis. This is another way of
describing the ‘moral’ accounting that Graeber argues was the basis of social
fabric before currency (this idea will be explored more deeply in part 2).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Christopher Boehm (among other) has been instrumental in
establishing the concept of Darwinian selection on a group level as a
foundation for cooperation. Simply put if competition is only between individuals
then selfishness will always trump. But if competition arises between groups –
then the group of cooperative or altruistic members will trump the group of
aggregate selfish individuals.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Boehm further argues that nonhuman primate groups and early
human social structures tended to be shaped by practical egalitarianism, which
he defined as form of hierarchy in which the weak combine to hold the strong in
control. Although ‘alphas’ individuals had power (and were more often a sort of
bullies than they were group leaders) they did not make decisions for the
group. This makes sense if such groups were to maintain a practical egalitarianism.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber argues that governance within such groups tended
toward what he calls anarchism, which he defines as forms of practices that
enables both cohesion and relative autonomy by avoiding authoritarian means.
Group governance had to embody in all its relations both the broad principles
related to the unity and purposes of the group and the reality that many people
the group can’t be converted to other points of view. Group decisioning
therefore had to emphasize issues of concrete action, which everyone could
accept without a feeling of fundamental violation of principles. Where everyone
could walk away feeling that they had been heard and felt no loss of ‘face’.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber argues that this pragmatic by small groups to focus
on figuring out what most want to do and/or can live with is easier than effort
to convince those group members who might not agree with a majority approach since
they had no way to compel the minority and still hope to maintain necessary
group cohesion. Even attempts to hold a vote transform pragmatic inclusive
efforts into a type of public contest that will create ‘winners and losers’ – generating
public humiliation, resentments, aggravated feelings likely to damage the
community. As Graeber (2004, p. 89) notes: “<i>What
is seen as an elaborate and difficult process of finding consensus is, in fact,
a long process of making sure no one walks away feeling that their views have
been totally ignored”.</i></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Colin Tudge (1999), has made the argument that human were
proto-farmers for about 30,000 years before we were able to enable the phase
transition into agrarian societies. What this means is that we knew for a very
long time how to protect food sources (so that they could shift energy away
from ‘self-defence’ and into producing bigger/better roots, fruit and seed). We
also know about planting food sources. Tim Ingold (2011) argues in his seminal
work <i>The Perception of the Environment:
Essays on Livelihood, Dwelling and Skill</i>, that human relationships with the
animal world were often perceived as an intimate relationship where many
animals, plants and even landmarks were considered to be persons.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
If Tudge is right – the question that arises is: What kept
early humans from making the shift to agricultural societies? I think the
answer is not because of a lack of human knowledge about growing food and
establishing relationships with animals that would lead to their domestication –
but rather in another constraint. That constraint relates to the capacity for
keeping accounts of social exchange and of surplus production. But this concept
of accounting may seem to ‘modern’ to be appropriate to small hunter-gatherer
groups, unless we reconsider the Dunbar number and it’s explanation.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As I’ve already noted, Dunbar’s claim is that group size is
limited by a corresponding relative size of the neo-cortex which limits the
number of ‘close-ties’ any individual can process. However, let’s consider the
more fundamentally established (but inextricably related) concept of ‘peeking
order’ – a group behavior that is easily observed in all sort of mammalian
groups and even in many modern situations with human groups. Establishing a peeking
order is a cognitively complex and demanding social process – whereby every
individual assesses the place of every other individual in relation to
themselves to establish a dynamic group status structure. This is a sort of
parallel processing social computation carried out largely unconsciously whose
result is a very conscious social experience. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The real challenge is the behavioral ‘accounting’ necessary
to homeostatically maintain and adjust this structure of social statuses. In
primates, one could argue that the many acts of grooming are simply the
embodied social accounting necessary to sustain the ‘statuses’ of the social fabric.
For example, a hunter brings in a large animal to the group – the division of
the animal tends to be already predetermined by the social structure – everyone
knows the portions and parts and order of eating (of the animal) that the
elders, mothers, children and others will get. In this way the pecking order is
not simply applicable to ‘who’s Alpha and who’s not,’ but is rather, a much
more comprehensive dynamic structure of statuses and roles that forms the ‘attractor’
of the homeostatic moral accounting maintaining group cohesion.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
With this view we can argue that very similar accounting
processes are necessary to maintain Boehm’s reverse hierarchy whereby the group
sustains its practical egalitarianism as well as Graeber’s processes of
anarchic self-governance. George Lakoff provides evidence of how deeply human
language and thinking is imbued with accounting metaphors. He argues that just
as financial bookkeeping is vital to a functioning economy so a ‘moral
bookkeeping’ is vital to the function of social fabric. For example, Lakoff
establishes that the general metaphor of moral accounting is revealed with some
basic moral schemes such as – reciprocation, retribution, restitution, revenge,
altruism and fairness (for a more substantive elaboration see the link to the
reference below).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Even Adam Smith acknowledged the fundamental role played by
a form of ‘moral accounting’ in shaping the ‘invisible hand’ of the market. His
first book “<i>A Theory of Moral Sentiments</i>” where he used the term for the first
time made the claim that all people fundamentally want to be ‘praiseworthy’ and
‘blameless’.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In this way I would argue that the Dunbar number represents
the upper limit on the capacity of a group to ‘manage the books’ on exchanges
that are necessary to sustain the social/moral fabric of the hunter-gatherer
group. This is the fundamental constraint on group size and identity (as shaped
by the pecking-order, status, role, etc.). It is also the fundamental
constraint on identity as necessarily a publicly defined relation to group
history (lineage, geography, etc.)</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As I noted above with the technologies of language and
culture, human learnings could now be encoded as meme – enabling faster more
adaptive learning, sharing and unlearning as needed. Despite the advantages of
the technologies of language and culture – small groups remain vulnerable to a
sort of ‘genetic drift’ where specialized skills and learning embodied in one
or a very few individuals can be suddenly lost to the group if/when those
individuals are lost to disease of unexpected death. The meme as
learning-exchange platform provided a better form of ‘insurance’ against loss
of group knowledge through ‘genetic drift’ (the easy loss of beneficial genetic
advantage in small populations because of contingencies cause death in those
with the genetic endowment).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Denise Schmandt-Besserat (2010 – a wonderfully illustrated
and accessible book), establishes that the origins of writing arose from
systems of accounting. In fact, people didn’t need to be able to count as we
think of numeracy today, in order to develop simple systems of one-for-one representations
that enable accounting. For example, one round clay artifact per sheep, one
scratch on a stack of bamboo per bushel of rice, enables representations of ‘things’
that can be exchanged on credit. Once these simple systems of accounting were
developed human could begin the shift into agricultural societies and manage
surpluses in ways that enabled exchange and social fabric.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, talks of how debt was a means of maintaining social
fabric in small groups and even before currency. For example, people tended to
either return a bit less or a bit more of something borrowed – this enabled a
sort of ongoing social obligation of relationships. In this context – returning
an exact equivalent of what was exchanged was a signal of wanting to sever
(divorce from) the relationship.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The ground of this accounting was a rich network of close
ties (Dunbar number). People knew each other and everyone knew them. The ground
for this original accounting economy was the social fabric of status order of close
ties – of personalized exchange networks. This was the major information constraint
– that a person’s identity was constrained within a status structure of close-ties,
which was the basis of the requisite trust that enabled the systems of
accounting based on human memory and later simple pre-writing technologies of
accounting.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What this means is that a person’s identity was constrained
within the sort of status-role-character determined through the close-knit
social fabric of the group. To frame this constrain in modern experience we can
recall challenges of high school when one tries to change oneself – it’s like
asking everyone in the ‘tribe’ to change themselves as well.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These constraints around identity, enabled getting the work
of distributing and allocating resources to be accomplished by trust inherent
in social fabric and accounting methods without currency. The sense of ‘private
identity’ is unknown in these conditions, thus there was no concrete use for ‘privacy’
as we know it today. </div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As McLuhan’s pointed out – whenever a <b><i>ground</i></b> becomes the <b><i>figure</i></b>
in social awareness, it is always perceived as a monster. In the case of the ground
of ancient identity – when it becomes the figure, we see it as the intractable
black-hole of the ‘blood feud’, or the ‘Scarlet Letter’ or the sentence of death
through group ostracism and exile.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>In Summary</b></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
The conditions of small hunter-gatherer groups could be
described as an attractor which creates constraints on identity limiting group
members to embody individual within a small number of roles, status structures
and division-of-labor – which in turn enables the pre-literate group to conduct
the moral accounting of the work of maintaining social fabric. This work
includes the enhanced memory of learnings arising from the technologies of
language and culture. This constraint meant that there could be no sense of the
‘private’ and certainly no concept or experience of anonymity. The ‘self’ was
by definition public, defined by and bound to group history.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The next post will explore the arising of a new attractor – as
a result of a phase transition (change in the conditions of change) from the ground
of hunter-gatherer to the new ground of agricultural (and later industrial)
societies. This new ground is a condition of higher population numbers and
density that enables proliferations of diversity of divisions-of-labor,
specializations, ways of being, domains of knowledge and correspondingly
complex forms of exchange. The new attractor of agricultural-to-industrial
trajectories creates new conditions for the construction and boundaries of
identity.</div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal">
<b>References</b><b> </b></div>
<div class="MsoNormal">
Boehm, Christopher. 2001. <i>Hierarchy in the Forest: The Evolution of Egalitarian Behavior</i>. Harvard University Press. <a href="http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest">http://www.amazon.com/Hierarchy-Forest-Evolution-Egalitarian-Behavior/dp/0674006917/ref=sr_1_1?s=books&ie=UTF8&qid=1420701789&sr=1-1&keywords=hierarchy+in+the+forest</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Deacon, Terrance, W. 2011. <i>Incomplete Nature: How Mind Emerged From Matter</i>. WW Norton. <a href="http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter">http://www.amazon.com/Incomplete-Nature-Emerged-Terrence-Hardcover/dp/B00C7F1AYG/ref=sr_1_2?s=books&ie=UTF8&qid=1420701672&sr=1-2&keywords=incomplete+nature+how+mind+emerged+from+matter</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Dunbar, Robin. 2014. <i>Human
Evolution: A Pelican Introduction</i>. Pelican. <a href="http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10">http://www.amazon.com/Human-Evolution-Pelican-Introduction-Books-ebook/dp/B00I9PVKM0/ref=sr_1_10?s=books&ie=UTF8&qid=1420701508&sr=1-10</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2012. <i>Debt:
The First 5000 Years</i>. Melville House. <a href="http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years">http://www.amazon.com/Debt-Updated-Expanded-First-Years-ebook/dp/B00Q1HZMCW/ref=sr_1_1?s=books&ie=UTF8&qid=1420701712&sr=1-1&keywords=Debt%3A+The+First+5000+Years</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Graeber, David. 2004. <i>Fragments
of an Anarchist Anthropology</i>. Prickly Paradigm Press. <a href="http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology">http://www.amazon.com/Fragments-Anarchist-Anthropology-Paradigm-Graeber/dp/0972819649/ref=sr_1_1?s=books&ie=UTF8&qid=1420793988&sr=1-1&keywords=Fragments+of+an+Anarchist+Anthropology</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ingold, Tim. 2011. <i>The
Perception of the Environment: Essays on Livelihood, Dwelling and Skill</i>. Routledge;
Reissue edition. <a href="http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold">http://www.amazon.com/Perception-Environment-Essays-Livelihood-Dwelling/dp/0415617472/ref=sr_1_3?s=books&ie=UTF8&qid=1420971819&sr=1-3&keywords=tim+ingold</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Lakoff, George. 1995. Metaphor, Morality, and Politics. <a href="http://www.wwcd.org/issues/Lakoff.html">http://www.wwcd.org/issues/Lakoff.html</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
McLuhan, Marshall; McLuhan, Eric. 1989. <i>Laws of Media: The New Science</i>. University of Toronto Press. <a href="http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science">http://www.amazon.com/Laws-Media-Science-Marshall-McLuhan/dp/0802077153/ref=sr_1_1?s=books&ie=UTF8&qid=1420701746&sr=1-1&keywords=Laws+of+Media%3A+The+New+Science</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Schmandt-Besserat, Denise. 2010. <i>How Writing Came About</i>. University of Texas Press. <a href="http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about">http://www.amazon.com/Writing-Came-About-Denise-Schmandt-Besserat-ebook/dp/B008YXIOVC/ref=sr_1_1?s=books&ie=UTF8&qid=1420701237&sr=1-1&keywords=how+writing+came+about</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tudge, Colin. 1999. <i>Neanderthals,
Bandits and Farmers: How Agriculture Really Began</i>. Yale University Press. <a href="http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began">http://www.amazon.com/Neanderthals-Bandits-Farmers-Agriculture-Darwinism/dp/0300080247/ref=sr_1_1?ie=UTF8&qid=1420701184&sr=8-1&keywords=Neanderthals%2C+Bandits+and+Farmers%3A+How+Agriculture+Really+Began</a></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-30697074834543055162014-12-29T22:34:00.000-08:002014-12-29T22:34:15.151-08:00Narratives of Causation, Structures of Reasoning <div class="separator" style="clear: both; text-align: center;">
</div>
<blockquote class="tr_bq">
You can’t connect the dots looking forward. You can only connect them looking backwards, so you have to trust that the dots will somehow connect in your future.” Steve Jobs</blockquote>
In “Mind and Nature: A necessary unity” Gregory Bateson noted that – Science probes; it does not prove. Although, we often assert that some latest piece of research has proved some theory or hypothesis. To definitively prove something, we would have to verify all possible instances of a claim – for example to prove all swans were white one would have to show that all swans that have existed, currently exist and will exist are in fact white. This is impossible. <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhseDGAIyCzCuCxxGkhpgc4kJ7MAq_fLB4PkwhHE4R4Pl_jh8L0GGNMEG3NXWIVoHBagK9zF-marjPcwe1u9HSN-FvpRXUOFkl4bL6jXK2YD335kD8e6OEl4TY_xOjIuRZHU-04X8zOOQ0/s1600/plot+graph+1.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhseDGAIyCzCuCxxGkhpgc4kJ7MAq_fLB4PkwhHE4R4Pl_jh8L0GGNMEG3NXWIVoHBagK9zF-marjPcwe1u9HSN-FvpRXUOFkl4bL6jXK2YD335kD8e6OEl4TY_xOjIuRZHU-04X8zOOQ0/s1600/plot+graph+1.png" height="187" width="200" /></a></div>
<br />What science does do, however, is to assemble evidence that supports a claim that provides a more ‘reasonable’ explanation than any other and/or makes better, more precise predictions. <div class="separator" style="clear: both; text-align: center;">
</div>
But rather than deep discussion of epistemology (how we know what we know), I want to explore how the way we frame our observations shapes the way we attribute causation, and therefore structures how we reason to form theories and explanations. Most of the time we observe a correlation—first X happens and then Y happens, and we want to explain why. We try to fit our observations of the sequences of events into patterns (stories) that make sense of what we think is unfolding. <br /><br />Humans are driven to generate explanations for why things happened the way they did. That’s not to say that our explanations are unimportant – as Kurt Lewin says: “There is nothing more practical than a good theory”. Theories help us to determine what questions to ask. Theories are the way scientists create stories that link causes and effects into coherent wholes or systems. Understanding whole system is vital because the ‘causes’ derived as systemic properties are indirect and often very hard to track. The difficulty of understanding systemic causation is evident in the difficulty of people to grasp climate change. What a good story-as-theory can do is enable our mind to grasp complex cause in a way that is more like direct causation. <br /><br />When our stories are well done they produce compelling, plausible and common-sense explanations of events. In this way we see that while data is fundamental – the data themselves will remain mute without some form of understandable theory. Theory and hypothesis generation in turn depends on honed intuition and creative imagination. It is story as theory, which provides the structure that shapes how we reason about a problem and the framework that makes a question appropriate. <br /><br />The traditional scientific methods and approaches that relied on reduction to attain simplicity tend to be unsuited to understanding complex problems and systems. However, a paradox arises in the development of the various fields of research, study and application that constitute the sciences of complexity. These sciences have shown us that even a fully deterministic system can be essentially unpredictable due to sensitivity to initial conditions as well as a plethora of other reasons. For example, depending on different contexts, identical causes can produce different effects. Also there are some identical effects that can be produced by different causes. Despite knowing about these sorts of conditions of change – we continue to feel confident in constructing causal explanations all the while cautioning ourselves that correlation is not causation. <br /><br />In our day-to-day lives we tend to explain a sequence that culminates in an outcome as cause and effect, after the outcome is already known, since we have observed a clear sequence of events. The explanation is often reduced to picking from a repertoire of common sense ‘causes’ that appear self-evidently true. We construct accounts that both make sense and seem like causal explanations. This is why hindsight can so often give us a clear sequence of events to which we can attribute causes and effects.<br /><br />What this approach often misses is the range of possible alternatives that did not happen. We overlook the fact that there could have been innumerable ‘butterflies’ involved in what has happened and that these ‘butterflies’ could just as well have been different – and thus produced different outcomes. We mistakenly apply the seeming clarity of hindsight onto the future, in an effort to constrain the world of possibilities into a bounded ‘ink-blot’ upon which we can project probabilities. <br /><br />It’s not as if there isn’t any regularity in the world – there is, and science will continue to enable us to observe reliable regularity and harness it. The point is that we must not confuse our capacity to determine robust regularity with causality – confusing effective know-how with the certainty of know-why. Most often, in order to observe and determine regularity we create arbitrary contained situations in order to manipulate a reduced set of observable variables until we have created reproducible correlations. But after we have developed these stable correlations – we still don’t know what will happen once we return our creation to the ‘wild’. This is especially true for the biological and social sciences. <br /><br />George Lakoff (among a number of other cognitive scientists) has provided irrefutable evidence that argues that reasoning itself is not solely structured as a universal mathematical logic. What humans do when we think is use three cognitive capacities: we think in chunks (events, space, entities, predicates); we use frames (roles, situational relations); and inescapably we rely on metaphors (as cross-domain mappings – frame to frame mappings). With these cognitive tools we create narratives that frame sequences (often linked with emotions some form of moral stance). Narratives also allow us to enact simulations of our goals, satisfactions and frustrations. What Lakoff points out is that all words are defined in frames. <br /><br />Lakoff notes that there is no language that has in its grammar a natural way to express systemic causation what exists everywhere are notion of if-then causality. This is also why so many people have difficulty understanding complex systems. Despite the best intentions of those practicing any form of science - the objectivity of science is inevitably vulnerable to particular structures of reasoning inherent in the chunks, frames and metaphors used to describe observations and formulate causation. Even the purity of mathematics requires metaphorical translations in order to apply its logical formulations to reality. <br /><br /> <br /><br />While Lewin’s observation of the utility of a good theory is without a doubt true, the relationship between the process of empirical observation and abstract theorizing remains an ongoing and intense arena of scientific and philosophical conversation. In general, what people are really good at is less about being ‘inherently rational’ and much more about an inherent ability ‘to rationalize’ – to apply forms of reasoning to make sense of things. In order to make the world sensible we can integrate even the most unpredictable surprise into coherent intelligible effects of previous causes.<div>
<br /><div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcEBO6ILpBD7G1egQ7rEC-CORTtyXQ8Slo7VcT1SgxAcczWAB5KAxnL9dsWoErKficcZ5x90TKb57yDukd6c1oEEXcs4iwkHnOLM4hvgRyNaPhfk_oRfbL_kUR-DHNXglKMG4n-ZdcO40/s1600/system+complexity.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcEBO6ILpBD7G1egQ7rEC-CORTtyXQ8Slo7VcT1SgxAcczWAB5KAxnL9dsWoErKficcZ5x90TKb57yDukd6c1oEEXcs4iwkHnOLM4hvgRyNaPhfk_oRfbL_kUR-DHNXglKMG4n-ZdcO40/s1600/system+complexity.gif" /></a></div>
While we are often capable of constructing an explanation of a causal sequence after an unexpected event has happened, it is often impossible to identify what will trigger such event ahead of time. The explanations that we create after an event can make the cause-effect sequences seem inevitable – but such explanations don’t tend to account for any number of equally possible outcomes that didn’t materialize simply because of chance. What happens in history and life are not randomized clinical trials with adequate control groups. As Stuart Kaufman has noted – life creates the conditions of its own becoming – and that means the future will always be one of Volatility, Uncertainty, Complexity, and Ambiguity. <div class="separator" style="clear: both; text-align: center;">
</div>
<br />Another key issue in the perception of causality is captured in the classic concept of gestalt of figure-ground relationship. Marshall McLuhan suggested that it is impossible to reveal the ground that makes visible the figure of our awareness, without making the ground we want to reveal a figure in itself, and thus creating an additional (and invisible) ground. What is required to make the ground visible –according to McLuhan it to construct an ‘anti-ground’ an anti-environment. The concept of ground (as a Gestalt figure-ground relationship) is a synonym for environment. One more point that McLuhan makes is the suggestion that whenever a <i>ground</i> becomes the <i>figure</i> in social awareness, it is always perceived as a <i>monster</i> (I will be referring to this observation in following posts).<br /><br />All complex and living system require some form of constraints. As Kauffman says below – constraints are what enable the release and harnessing of energy and information necessary to perform work. <br /><br /><blockquote class="tr_bq">
The first surprise is that it takes constraints on the release of energy to perform work, but it takes work to create constraints. The second surprise is that constraints are information and information is constraint.<br /><div style="text-align: right;">
Stuart Kauffman – in Deacon (2012).</div>
</blockquote>
Terrence Deacon makes a very comprehensive case that constraints (as causal agents) restrict or confine systems or situation with boundaries. Often they are not perceivable as what is visible – but have to be conceived as ‘what is not there but could have been’, as alternatives/choices that are unable to be undertaken. Constraints can arise inherently within a system or from its context. Dynamic systems are constrained within relevant degrees of freedom and tend to reflect attractor qualities. <br /><br />The Internet of Things, the digital environment, the data-informational atmosphere are emerging as a new ‘ground’ of an emerging global civilization. I’m going try to understand the implications of the digital economy by exploring some of the seismic shifts in the ‘ground’ of our economy, which are also transforming our society. In the next few posts I will engage in what I believe is a plausible line of reasoning that can anticipation or at least let us imagine how information and identity are shaped by and shape fundamental social constraints. What I want to do is extend this line of reasoning in order to understand how the emerging digital environment is a new ‘ground’ that will shape or require a corresponding concept of self and construct of identity. <br /><br />
Scientific Thinking in Business<br /> <a href="http://www.technologyreview.com/news/523661/scientific-thinking-in-business/">http://www.technologyreview.com/news/523661/scientific-thinking-in-business/</a></div>
<div>
<br />Why everything that seems obvious isn’t<br /> <a href="http://everythingisobvious.com/wp-content/uploads/2011/12/PWOct11watts1.pdf">http://everythingisobvious.com/wp-content/uploads/2011/12/PWOct11watts1.pdf</a> <br /><br />Kurt Lewin (1952, p. 169). Field theory in social science: Selected theoretical papers by Kurt Lewin. London: Tavistock.<br />
<div class="MsoNormal">
<br /></div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-13959191253258839802014-12-22T03:11:00.003-08:002014-12-22T03:11:34.032-08:00Attractors of the Digital Environment – Constraints for Work<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<b><span style="font-size: x-small;">Transaction Costs and Organizational Structures - Why Does the Firm Arise?</span></b><br />
<div>
<span style="font-size: x-small;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBtj77da7s6zAxyW7qn4tgVUjrAI_htUYWOErtnodDVlmGNEPS_iqrdUy_5vNVS54Fvo92VFEXtc8cEzCGDnGhYNDlSvifJppOftb7_QfmOKrZT4qpLLSAo56p0C-bxSb08oakqNlP1Qk/s1600/Atractor_Poisson_Saturne.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBtj77da7s6zAxyW7qn4tgVUjrAI_htUYWOErtnodDVlmGNEPS_iqrdUy_5vNVS54Fvo92VFEXtc8cEzCGDnGhYNDlSvifJppOftb7_QfmOKrZT4qpLLSAo56p0C-bxSb08oakqNlP1Qk/s1600/Atractor_Poisson_Saturne.jpg" height="150" width="200" /></a></div>
<span style="font-size: x-small;">In the last post I briefly introduced some aspects change related to intensive properties and the concepts of formal cause and attractors. I want to now extend this line of thinking in order to explore the future of work.<br /><br /><b>Moore becomes Different </b><br />In the first post of this series “When Moore Become Different”, was setting the frame that sometimes changes in quantity can produce dramatic qualitative change. In this post I’m going to make a case that the exponential rates of technological innovation that are shaping the emerging digital environment are enabling a ‘more is different’ phase transition from an organizational attractor of the last 5,000 years to a new organizational attractor. The traditional attractor is one that has favored centralized, hierarchical ways of organizing large scale human effort – the attractor of the digital environment appears to enable the scaling of distributed, networked forms of organizing.</span><span style="font-size: x-small;"><br />William Gibson coined the term ‘cyber-space’ and his work inspired the emergence of a science fiction a genre called ‘Cyber-punk’. He noted that the best thing one can do with science fiction today is use it to explore the present. In the 60’s he felt that ‘the present’ lasted for about 3-4 years – since within that time little would change. But by 2010, his feeling was that big changes were a daily occurrence:</span><br />
<div>
<blockquote class="tr_bq">
<span style="font-size: x-small;">"Now the present is the length of a news cycle some days… The present is really of no width whatever."</span></blockquote>
<span style="font-size: x-small;">For Gibson, the tricks which earlier generations of science fictions writer employed, to extrapolate current technology and imagine future worlds, are becoming ever harder to use. He suggested that real world event tend to overtake anything a writer can conceive, before their book can find its way onto the shelves and screens. As he notes:</span></div>
<blockquote class="tr_bq">
<span style="font-size: x-small;">“I have to figure out what it means to try to write about the future at a time when we are all living in the shadow of at least half a dozen wildly science fiction scenarios."</span></blockquote>
<div>
<span style="font-size: x-small;">Gibson’s observations highlight just how fast things are changing and how difficult it is to extrapolate today into a vision of tomorrow. <br /><br />Jeremy Rifkin notes that societies undergo fundamental transformation when technology revolutionizes how energy is harnessed, communications is enabled and transportation is coordinated. He outlines an emerging technology platform/infrastructure that includes: the Internet-of-Things (IoT) being built through the rapidly developing Communication Internet; a nascent Energy Internet; a Logistics Internet and new paradigms of manufacturing. <br /><br />The IoT will connect everything and everyone. The IoT includes uncountable sensor attached to resource, production, energy, logistics networks and flows – which in turn are producing unimaginably large data trails for analysis. Included in this emerging fabric of the digital environment are the unprecedented possibilities of distributed crypto-applications like the Bitcoin blockchain. The IoT of sensors, may make it impossible to ever again contain our personal information within the boundaries of previous concepts of privacy. <br /><br />I will start first with an exploration of transaction costs as inevitable constraints that are necessary to do work.<br /><br /><b>Constraints and Work </b><br /></span></div>
<div>
<span style="font-size: x-small;">All complex and living system require some form of constraints. Kauffman provided me with a profound flash of insight in relation this that constraints are what enable both the release and the harnessing of energy and information necessary to perform work. <br /></span><blockquote class="tr_bq">
<span style="font-size: x-small;">The first surprise is that it takes constraints on the release of energy to perform work, but it takes work to create constraints. The second surprise is that constraints are information and information is constraint.</span><span style="font-size: x-small;"><br /><div style="text-align: right;">
Stuart Kauffman – quoted in Deacon (2012).</div>
</span></blockquote>
<span style="font-size: x-small;">While there are a number of important constraints that I want to talk about – in this post I will focus on the basic nature of transaction costs as fundamental in shaping certain social-structural constraints. Ronald Coase won a Noble in economics for asking “Why Does the Firm Arise” in a market economy why are people gathered under one ‘umbrella’ to get things done”.<br /><br />These costs involve the material, effort, attention, energy, time and information flows embedded in the production systems (including search, negotiating terms, coordination, enforcement and communication). The distributed and decentralized ‘anarchy’ of market systems began to be more efficient only when the population increased in size and density and communication/transportation systems dramatically reduced transaction costs and increased complexity through enabling ever more specializations and divisions of labor. <br /><br />So despite the ‘efficiency’ of potential market systems, it was by sharing purpose; dividing labor; and providing control through establishing roles, responsibilities and methods of communication – it remained both less expensive and easier to get things done. The hierarchic organizational structure was efficient despite the emergence of ‘efficient’ market systems. <br /><br />For example, it is costly for everyone (in time, effort, money and resources) to search for employees or work opportunities, to constantly negotiate enforceable terms and compensation, and to coordinate collective effort toward common purposes (principal-agent problem). Longer-term contracts, divisions of labor, and other structures of the organization enabled significant savings in costs as well as higher productivity. <br /><br />But efficiency is not the only constraint, according to Douglas Allen, there is another important dimension of the constraint inherent in transaction costs. In Allen’s reading of Coase, transaction costs are the costs (time, effort, money, opportunity) necessary to establish and maintain any system of rules and rights. These rules and rights in turn define what institutions are – systems of rules which also mean that individuals and organization are merely the players/agents in the systems of rules (although they all inevitably try to shape the rules in their favor). <br /><br />The implication of this is that transaction costs also include the costs of mitigating bad behaviors. According to Allen, institutions emerge to maximize wealth and minimize the costs of establishing and maintaining themselves.</span></div>
<span style="font-size: x-small;"><br />Coase also noted some ‘human’ reasons for a hierarchical organization in a market system, such as: <br /><ul>
<li>Some people prefer to work under direction (to follow) and are prepared to accept the corresponding conditions & restrictions; </li>
<li>Some people prefer to direct others (to lead or manage) and are willing to accept the responsibilities and costs related to this role; and </li>
<li>Some people prefer goods produced by firms. </li>
</ul>
These more human constraints are and will continue to feel the disruptive impact of technologies shaping significant socio-cultural expectations – I will explored this more deeply in later posts focusing on issues related to the shaping of identity.<br /><br />The effective upper limit on the size that a traditional organization can reach and continue to be efficient, is the threshold where the internalization of transaction costs begins to exceed the transaction costs of a market situation. As the organization gets bigger there will be diminishing returns to efforts to create more efficient management regimes. This is a very important threshold – as the digital environment continues to collapse the traditional parameters of transaction costs this threshold gets increasingly lower.<br /><br />The evolving digital environment is enabling a profound collapse of traditional transaction costs – including the near zero marginal cost economy that Rifkin describes – a phase transition representing a changes in the conditions of change. We can see this already with the emergence of new platforms of productivity, new ways to get things done and new types and varieties of exchange. <br /><br />The costs of new patters and rates of interactive exchange, as well as those associated with search, negotiation, enforcement, coordination and communication continue to collapse. This means new and different types of intensity thresholds (density, connectedness, etc.) are instigating a massive societal phase transition.<br /><br />Throughout the history of human civilization (after humans had become agriculturalist and before the advent of the digital environment), there have been environmental constraints shaping transaction costs. These transaction costs determined the attractor of efficient organizational structures, which have until the digital environment been hierarchic. <br /><br />We know that for most of human history we have lived in small group of hunter-gatherer what have always been relatively egalitarian (not as we would define equality, but focused on constraining hierarchic social structures). The tendency to hierarchic structure has been much less a result of human traits and much more the result of the attractor of organizational efficiency.</span><blockquote class="tr_bq">
<span style="font-size: x-small;">We are in the midst of transitioning a fundamental threshold enabling new types and varieties of exchange through an exponential decrease in transaction costs – including those related to patterns and rates of interactive exchange, as well as those associated with search, negotiation, enforcement, coordination and communication. In this way, different types of intensity thresholds (density, connectedness, etc.) are instigating a massive societal phase transition.</span></blockquote>
<span style="font-size: x-small;">The digital environment entails the emergence of new constraints. As these new constraints become more established and widespread (e.g. approaching near zero marginal costs) they will determine a different attractor of organizational efficiency. I think of this new attractor as social computing. Jeremy Rifkin in his book “Zero Marginal Cost Society” refers to the emerging ‘collaborative commons’. <br /><br />Ever since Adam Smith’s elaboration of the division of labor with his <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAnL9reGSy_oVdI12p3PWDRgfoJuhl-9aaJs4rSS8rI9bCLECS7TEC8521wa3xRLuKFGRlXeeqsod_OqL2xgkVI2aJn5TMM_-x07RcK9tkxL6QaEx78NFhcgPcGRWwMHDqHaTOpSzLW9w/s1600/BifurcationDiagram+1.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAnL9reGSy_oVdI12p3PWDRgfoJuhl-9aaJs4rSS8rI9bCLECS7TEC8521wa3xRLuKFGRlXeeqsod_OqL2xgkVI2aJn5TMM_-x07RcK9tkxL6QaEx78NFhcgPcGRWwMHDqHaTOpSzLW9w/s1600/BifurcationDiagram+1.png" height="226" width="320" /></a></div>
example of the ‘pin factory’ we have known that economic prosperity and productivity gains are founded on the division of work into ever smaller units. Correspondingly the increase in population density of urban life has enabled the sustainment of ever more specialized work and workers. In essence, this theory proposes that the digital environment establishes the conditions that not only are increasingly enabling but will inevitably induce hyper-connectivity which in turn enable/induce a hyper-differentiation-of-labor/specialization. <br /><br />The paradox of increasing specialization and hyper-differentiation is a corresponding dependence on exchange – and in the digital environment this means hyper-exchange. The result is an acceleration of knowledge flow – a hyper-knowledge metabolism. Thus, the phase transition inaugurated by the digital environment will require new design principles for harnessing human capital, new institutions, new social structures and a new political-economic philosophy. <br /><br />The issue of new institutions is profound. Douglas Allen argued that fundamental institutional revolutions emerges that was driven and enabled by new technology that allowed people to mitigate the randomness of nature. For example the steam engine allowed energy to be produced more reliably and ships to be able to navigate with much less dependence on natural forces (e.g. wind and tide). Inexpensive time pieces enabled coordination of activities across all social domains and time zones. New capacities to measure behavior created new means to manage systems. <br /><br />Jeremy Rifkin outlines many key transformations emerging today. For example, Solar & Wind are following a Moore’s Law type trajectory suggesting that it is not if, but rather when, we get cheap abundant energy. The Internet of Things (IoT) is enabling the emergence of whole new paradigms of logistics, communication, organization and coordination. The emerging of 3D printing will (sooner or later) change the way we make and distribute goods. Advances in AI & robotics (how smart and/or capable will Baxter the robot, be in 2025 – especially when Baxter is connect to Watson?) suggests that whatever can be automated will be and whatever involves information will be disrupted. <br /><br />The emergence of Augmented reality will transform pretty much all professions. How soon will it be, when you won’t trust your doctor, because she isn’t wearing a device that connects her to Watson (who’s read all the medical literature up-to-the-minute and can diagnose/compare state of the art treatments), to augment her knowledge with AI analysis. <br /><br />These advances, in technology can’t just be overlaid onto existing social and organizational structure and be expected to provide optimal benefits including increased productivity. For example, I think of the tremendous value that Wikipedia has and continues to create, yet remains outside of any current measure of any nation’s GDP? How could this value be distributed properly to the creators of this value (both those add and curate the content and those who use it to add value elsewhere)?<br /></span><div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqaPCOA3W9qWIkSKU2BekKuH5n0SuJTwDy36FdD37eqTg_Q8-JNhzBKjnbZEZfABuqGCUJW-yT6zWD-X04OxEPcSmXREAh00upekZhPz6-6931gtHQb32FdhwHsArIbpVsoFg-cpAYVNc/s1600/social+computing+3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqaPCOA3W9qWIkSKU2BekKuH5n0SuJTwDy36FdD37eqTg_Q8-JNhzBKjnbZEZfABuqGCUJW-yT6zWD-X04OxEPcSmXREAh00upekZhPz6-6931gtHQb32FdhwHsArIbpVsoFg-cpAYVNc/s1600/social+computing+3.jpg" height="200" width="200" /></a><span style="font-size: x-small;">The ‘message’ (change in scale, scope, pattern, pace of behavior enabled by a medium) of the digital environment as social computing means that social computing is displacing the architecture of industrial machine and its hierarchical management structures. Examples of social computing increase daily but include Wikipedia, Uber, Open-Source, FoldIT/eteRNA, etc. <br /><br />Essentially social computing is the capacity to assemble knowledge networks (my assumption is that knowledge lives only in people and their living networks) as and when needed. The future now is less about the assigning work to the ‘person in the job’ and much more about connecting the ‘person best able’ to add value to the work-at-hand. But how do we enable the new organizational, and participatory architectures with the requisite social and governance institutions? It is no simply about liberating working in an unchanged society. <br /><br />What does a society and the world economy at large need to harness full human wealth – to bridge the ingenuity gap? We fundamentally need to re-think how to distribute the gains of productivity. Especially since more and more of traditional productivity will be delivered via AI and automation. We need a 21st Century social platform. <br /><br />Key Points: <br /><br />· The costs of coordination, search, transaction, and (self) organizing are collapsing:<br /><ul>
<li>The pool of knowledge outside the organization is larger than the pool inside, crowdsourcing = employing countless workers </li>
<li>Agility requires architectures of participation and new ways to design how things can get done </li>
<li>Whole systems are characterized by flows between and among component parts – knowledge metabolism </li>
</ul>
In the next post, I will begin to explore the nature of social and system constraints on identity, for the development of institutional innovations that will demand us all to rethink the necessary constraints for the creation of value in the digital environment. <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnq72K_OVVXnkQEBNl5pvdVHsVsQFa-GjrJkzajZKCImAVVMrSZzwJhSZmt43OUBjDFDqcisOOstBzkmZ7xC-rnl3IYwl8UzgFCF3Mb0VVAcgOxSmidP3hOyy7kbf0R0w6fg109ggMIZ8/s1600/woP+11-2014.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnq72K_OVVXnkQEBNl5pvdVHsVsQFa-GjrJkzajZKCImAVVMrSZzwJhSZmt43OUBjDFDqcisOOstBzkmZ7xC-rnl3IYwl8UzgFCF3Mb0VVAcgOxSmidP3hOyy7kbf0R0w6fg109ggMIZ8/s1600/woP+11-2014.jpg" height="217" width="400" /></a></div>
<br />References:<br /> Coase, Ronald. 1990. “The Firm, the Market, and the Law”. University Of Chicago Press. <br /><br />Allen, Douglas. 2011. “The Institutional Revolution: Measurement and the Economic Emergence of the Modern World”. University Of Chicago Press. <br /><br />Rifkin, Jeremy. 2014. “Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism” Palgrave Macmillan Trade.</span></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-19428462583911424682014-12-16T00:57:00.000-08:002014-12-16T00:57:56.428-08:00Causality or Why Things Change<span style="font-family: inherit;">Thus far I've outlined some fundamental ways that 'things can change' and some conditions that favor certain ways of changing. In this post I want to briefly discuss causality, in order to complete the basic groundwork for an ongoing exploration of the future.</span><br />
<br />
Aristotle listed four types of causality– Efficient, Material, Final and formal. I’m going to assume that the first three are familiar enough to people so I won’t provide much explanation.<br />
<div>
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoI3GmtRMuf2SVEL9ZJrt7o31Q5WdA_P5PWmCSo_J9i_SPnHgaUFrXH7K74SSSG6hNCGkdjXEOhl4UNoH1rDaZGX3N1WdBlx-CD1_geV46Em9tp3AB2jhrDCARYbWRsqXnTelqhkq6tsQ/s1600/_Plato_Aristotle.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoI3GmtRMuf2SVEL9ZJrt7o31Q5WdA_P5PWmCSo_J9i_SPnHgaUFrXH7K74SSSG6hNCGkdjXEOhl4UNoH1rDaZGX3N1WdBlx-CD1_geV46Em9tp3AB2jhrDCARYbWRsqXnTelqhkq6tsQ/s1600/_Plato_Aristotle.jpg" height="200" width="152" /></a>Efficient and Material Causation is the basis of modern logical positivism and provides the most fundamental assumptions for scientific explanations including the social sciences. These two ways of understanding why change propagates, have provided the primary foundations for the scientific understanding of the world and produced spectacular success in driving scientific and technological progress. However, there remains much to reality that is beyond the explanatory framework they provide.<br />
<br />
Simply put, efficient causation represents the effects that we see from the impact of applied energy/force. A simple example is the resulting behavior of billiard balls on a billiard table when someone strikes the cue ball against the racked set of billiard balls or the way chains of dominoes can fall in cascades when they are arranged in appropriate patterns and proximity.<br />
<div>
<br /></div>
<div>
Material causation on the other hand, represents the causes arising <br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPFH-O5Jjy94WQtXLg26pvs4aKdovTjsZw4yPkn2No02IjOqojAJkGSFu1hiKOjV2g4UK7_iqTOb97d4piZH0px-Q4tnzSygxAekdWOIvYCKd0Bd034xLMk689DK7BHoG4KAzlogv7amA/s1600/Material+cause+-Meissner_effect1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPFH-O5Jjy94WQtXLg26pvs4aKdovTjsZw4yPkn2No02IjOqojAJkGSFu1hiKOjV2g4UK7_iqTOb97d4piZH0px-Q4tnzSygxAekdWOIvYCKd0Bd034xLMk689DK7BHoG4KAzlogv7amA/s1600/Material+cause+-Meissner_effect1.jpg" height="142" width="200" /></a></div>
from or determined by the nature of the material involved. For example, the properties and mass of granite are significantly different from wood entailing correspondingly different causal consequences when they interact with other types of matter. Materials sciences have made striking progress by understanding the basic properties of material by themselves and in combination.</div>
<br />
Final causation, relate to intentions and represents causal aspects arising from the aim or purpose being served when changes are set in motion. For example the final cause of the building of a sail boat might be sailing, or it might be simply wanting to own a sail boat. Although Aristotle may have said that the final cause of a ball at the top of a ramp, might be coming to rest at the bottom – we would now understand that as efficient cause.<br />
<br />
What very important to consider when engaged in foresight efforts is that people will change their plans and intentions in response to what they perceive. This so often is forgotten when we model trajectories of change and it is why it is so important to create various scenarios that can incorporate consequences of decisions and actions that are responses to the current and potentially future conditions. And in fact, we must be very careful in trying to apply assumptions of motivation to our visions of the future. The most classic fatal flaw is the concept of rational actor as applied to neo-classical economic models of forecasting and policy development.<br />
<br />
The fourth cause – Formal Cause – is more difficult to explain. However, formal cause may have a great deal to contribute to the ongoing development of complexity sciences and the understanding of 'emergence' as a type of unpredictable change. Formal cause also can contribute to an understanding of complex change that can take place on longer time scales.<br />
<div>
<br /></div>
<div>
Some have defined formal cause the ‘essence’ of what it is to be something. A simple illustration of all four causes will help. Take a person making a statue. Efficient Cause explains the contact of the chisel with the marble. Material Cause is the marble itself. Final Cause is the end (the vision of the sculpture) that the person sculpting has in mind. Formal Cause would be the essence, idea or quality of what a statue is – it’s statueness.</div>
<div>
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGgqOC-d7gx3FE6KvTkXaWbtkTXPoaw-eVnkdvPlC1iPNxsjy0NhV6S60fR_yi-D9RblORWN5FAmByZgAxGm3NhSGXCpKAMrvwjHWc3aemtPsr55shKud3jNmYvVZy_2GTTc1BHyF3X84/s1600/McLuhan+formal+cause+cover.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGgqOC-d7gx3FE6KvTkXaWbtkTXPoaw-eVnkdvPlC1iPNxsjy0NhV6S60fR_yi-D9RblORWN5FAmByZgAxGm3NhSGXCpKAMrvwjHWc3aemtPsr55shKud3jNmYvVZy_2GTTc1BHyF3X84/s1600/McLuhan+formal+cause+cover.jpg" height="200" width="128" /></a></div>
<div>
However, this particular meaning of formal cause seems insufficient today. Marshall McLuhan noted that: “Formal cause is still… hugely mysterious. For the literate mind formal cause remains too paradoxical and irrational. It deals with environmental processes working outside of time”… that “effects precede causes”. For McLuhan, formal cause is like the “bright light of the future casting shadows on the present, from forthcoming events.” It remains invisible in the contextual, interactive, ‘ground’ of an event, yet enables unexplainable effects. </div>
<div>
<br /></div>
<div>
Formal cause is made more difficult to perceive since all four types of causation work simultaneously and we have been educated and conditioned to think primarily in terms of efficient & material causation. We can only think of causes arising in the past and entailing a sort of ground up chain of effects.</div>
<br />
Stuart Kauffman has recently been exploring what he calls ‘formal cause laws’ as a means to develop better theoretical explanations of complex adaptive systems and emergence. Kauffman argues that when we are thinking about biological and evolutionary systems it is not possible to pre-state the niche boundary conditions.<br />
<div>
<br /></div>
<div>
As Kauffman explains it, changes in the niche landscape do not ‘cause’ evolution but rather ‘enable’ it. Kauffman provides a simple example. It is easy to imagine the traditional causal network that would result in the development of the swim-bladder of a fish. The evolution of the swim bladder provides the fish with more fitness to compete and reproduce in its particular environment. However, when a microbe settles into the swim bladder turning it into a new niche environment there is no direct causal mechanism that set this in motion. The swim bladder ‘enabled’ an affordance or opportunity (or as Kaufman calls it an adjacent possible) for the microbe to seize.</div>
<br />
One could not predict that a microbe would create such a new niche - there was no sort of causal trajectory that would allow us to anticipate such an affordance. The bladder-as-niche was not within the pre-determined space where a trajectory between microbe and bladder could be calculated like billiard balls on a pool table.<br />
<div>
<br /></div>
<div>
With this perspective we can easily see that the emergence of a <br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdBr9eoxJlXa0z88C1tIK6PNWBG_KQA245bFp2lrWWD-h-ibdKhpTHGM2DfZZHffqnUjdbkCEK6NpTAVcbjcm21kkp3HRlP7Osk9RuzkfG3gko0S1tqICf59owaEndYG6d5-Cy54aOHvM/s1600/attractor+2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdBr9eoxJlXa0z88C1tIK6PNWBG_KQA245bFp2lrWWD-h-ibdKhpTHGM2DfZZHffqnUjdbkCEK6NpTAVcbjcm21kkp3HRlP7Osk9RuzkfG3gko0S1tqICf59owaEndYG6d5-Cy54aOHvM/s1600/attractor+2.jpg" height="200" width="181" /></a></div>
self-reproducing organism/organization cannot be reduced to traditional efficient or material cause entailing laws. Kauffman proposed that emergence of this sort, is based on ‘Formal Cause Laws.’ In this way Kauffman suggests that Formal Cause laws for a theory of Complex Adaptive Systems would arise from the ‘whole situation’ – whether it is an ensemble of random networks of chemical reactions or a growing economic ecology.<br />
<div>
<div>
<br />
Another way to imagine the working of Formal Causation is with an example of an attractor. While there are many types of attractors, they can be simply defined as a set of physical properties toward which a system tends to evolve and propagate, regardless of the starting conditions of the system. </div>
<div>
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7GwhmvEwR09islhpOyFjMMU0po_hGTYAZVz2flW9Yp4FTTHQPHBcDxF01fwo9Avl4yuIkytqXwyopLC7ZQtZPe1UKUufSbCUW5y_vBCnt2D9ZIUMjoYHKhZvt0s60WOocKqCcnKK2L8Y/s1600/soap_bubble+1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7GwhmvEwR09islhpOyFjMMU0po_hGTYAZVz2flW9Yp4FTTHQPHBcDxF01fwo9Avl4yuIkytqXwyopLC7ZQtZPe1UKUufSbCUW5y_vBCnt2D9ZIUMjoYHKhZvt0s60WOocKqCcnKK2L8Y/s1600/soap_bubble+1.jpg" height="147" width="200" /></a></div>
<div>
Attractors display recognizable trajectories which can be periodic or chaotic, and the only constraint they have to satisfy, is remaining on their particular pattern of trajectory. Manuel De Landa uses an example of the behavior of a soap bubble as shaped by an attractor. No matter what the initial shape of the bubble wand is – the bubble will tend toward a perfect sphere – depending on air currents. </div>
<div>
<br /></div>
<div>
The explanation for this tendency is that the sphere minimizes the surface tension of the soap film. However the ‘cause’ is not surface tension as much as it emerges from the entire dynamic system of soap film, water, atmosphere pressure and other environmental influences. The attractor can be likened to the Formal Cause inherent in the whole situation that shapes the soap bubbles in a trajectory of ‘wanting’ to become perfect spheres. </div>
<div>
<br /></div>
<div>
Kauffman believes that Formal Cause Laws are a new class of laws arising from the generic behaviors of large assemblages of systems that can provide a better foundation for understanding the sciences of complexity, emergence, evolution and even economics. I can't help but think that Hegel famous quote "the truth is the whole" (Preface, Phenomenology of Mind 81-82) is very suggestive, as is Whitehead.<br />
<blockquote class="tr_bq">
Every entity is to be understood in terms of the way it is interwoven with the rest of the universe.<br />
<div style="text-align: right;">
Alfred North Whitehead </div>
</blockquote>
In my next post I want to extend this discussion about formal cause and attractors towards a more relevant understanding of the future of work. I would like to suggest a different way to think about the current trajectories of disruption – the shift from centralized, hierarchical way of organizing human efforts towards more distributed, networked forms of organization. This will help set up some ideas about the future of identity. <br />
<br />
References: <br />
<br />
McLuhan, Marshall; McLuhan, Eric. 2011. “Media and Formal Cause”. Neopoiesis Press. <br />
<br />
Kauffman, Stuart. 2013.”Beyond Reductionism Twice: No Laws Entail Biosphere Evolution, Formal Cause Laws Beyond Efficient Cause Laws.” <br />
<br />
Manuel Delanda. 2011. “Intensive and Topological Thinking” European Graduate School.<br />
<br />
<br />
</div>
</div>
</div>
</div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-7797484833669898292014-12-12T02:16:00.000-08:002014-12-12T02:16:17.676-08:00Intense Conditions of Change<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">In the previous post
I elaborate some basic ways that things change. In this post I’m going to
discuss another fundamental aspect of change – an aspect of the physical condition.
In broad terms the measurable world is divided into extensive and intensive
properties. The extensive properties include the basic ways we would measure a
physical object – length, width, breadth, volume, mass, etc. Change of
extensive properties often represents a change in amount or shape of whatever
is being measure. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">Intensive properties
are measurable domains such as temperature, pressure, density, connectivity,
conductivity, viscosity and malleability. These sorts of properties are not
additive in the way extensive properties are. For example to make something
hotter one either has to add some more of the same material or stretch the
material (likely making it thinner). But making something hotter requires an
increase in energy but not any addition of material. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">What really
interesting is that phenomena that are measurable by intensive properties are
subject to a particular type of change called </span><b><i><span style="border: 1pt none windowtext; padding: 0cm;">Phase Transition</span></i></b><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<br />
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">A phase transition
is a very dramatic type of change within a very narrow band of measurement.
Such as when water turns to ice – which happens as a singular threshold of zero
degrees Celsius. Two completely different ‘substances’ or ‘conditions’ are
evident on each side of 0 degrees – on one side is a fluid and on the other
side we have a solid.</span><span style="font-family: Georgia, serif;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: #FCFCFF; border: none windowtext 1.0pt; color: #141414; font-family: "Georgia","serif"; mso-bidi-font-family: Arial; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; padding: 0cm;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZ_wqO0vZbIAdSpWlyQtYzHcfDwa_Vfoj08qpSSWMx2QomuOxqZXknnWwdzrK9axTNVIPjnQG4OI0aNy7E9FbpGKlEwkVMHjHqwX4RKk7w2Cbko9310VvlgovoIGMIDmWeCbGoeFsuTSQ/s1600/Phase+transition+4.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZ_wqO0vZbIAdSpWlyQtYzHcfDwa_Vfoj08qpSSWMx2QomuOxqZXknnWwdzrK9axTNVIPjnQG4OI0aNy7E9FbpGKlEwkVMHjHqwX4RKk7w2Cbko9310VvlgovoIGMIDmWeCbGoeFsuTSQ/s1600/Phase+transition+4.png" height="210" width="320" /></a></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">The curve of a phase
transition can look almost identical to the curve of an exponential change,
phase transition’ is different in that it is a fundamental change in the nature
of a medium that seems to happen magically at a single point of transition.
This type of change is very difficult to anticipate unless we have already
experienced it.</span><span style="color: #666666; font-size: 10.5pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><i><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">Trend analysis does
not prepare the observer for this type of change.</span></i><span style="color: #666666; font-size: 10.5pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">Another example
occurs in some types of dynamic system when a phase transition threshold occurs
resulting is proliferating <i>bifurcation</i>.
What happens in this case, is when an apparently, smoothly progressing change
reaches a certain value and the system experience a sudden qualitative or
topological change in its behavior. The graphic illustrates better than words.<o:p></o:p></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgigBhUn-5TVYgQO3eKv6DyuTApGaQzACUhS8HBQOv5w7EAJk058j_GqIZqwZEFfAYZvY6Ui7rsF3f7gI8Cqm7xpKBrfzMxniycSjjQfDpoJ9GmiRWJCqj4ERNE2AESjnM8PyO6LPulH-0/s1600/BifurcationDiagram+1.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgigBhUn-5TVYgQO3eKv6DyuTApGaQzACUhS8HBQOv5w7EAJk058j_GqIZqwZEFfAYZvY6Ui7rsF3f7gI8Cqm7xpKBrfzMxniycSjjQfDpoJ9GmiRWJCqj4ERNE2AESjnM8PyO6LPulH-0/s1600/BifurcationDiagram+1.png" height="224" width="320" /></a></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">
</span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">This first graphic is
the classic bifurcation graph. </span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr9jb4nFxugTcQmT0Ck9BA9gPYAy5z4PCHhIQsQhtaRZdDdiDdzgkg23soOIs_hVF0D4FppZGn5mb6KAvu46vr3pw_kHtgN08KuVcfzTZnRUJSJOf7G1rR6OTcMMWa7-K11Wnm0Y7ovng/s1600/Kebirfucation+fractal+2.png" imageanchor="1" style="background-color: transparent; clear: left; display: inline !important; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr9jb4nFxugTcQmT0Ck9BA9gPYAy5z4PCHhIQsQhtaRZdDdiDdzgkg23soOIs_hVF0D4FppZGn5mb6KAvu46vr3pw_kHtgN08KuVcfzTZnRUJSJOf7G1rR6OTcMMWa7-K11Wnm0Y7ovng/s1600/Kebirfucation+fractal+2.png" height="212" width="320" /></a><span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"></span></div>
<div class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-family: inherit; line-height: 17.85pt; margin-bottom: 0.0001pt; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; font-family: inherit; line-height: 17.85pt;"><br /></span></div>
<div class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; line-height: 17.85pt; margin-bottom: 0.0001pt; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"><span style="font-family: inherit;"><br /></span></span></div>
<span style="font-family: inherit;"><div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"><span style="font-family: inherit;"><br /></span></span></div>
This second is a bifurcation fractal. </span><br />
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; line-height: 17.85pt;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><span style="background-color: transparent;">Why are intensive
properties and phase transitions important </span><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">to understanding social and
</span><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">technological change? </span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background-color: #fcfcff; color: #141414; font-family: inherit;">Among many properties describing human societies,
population density and connectivity represent fundamental intensive properties
with significant social and structural implications. What does a phase
transition look like in a social context? As human populations experience
increases in density we see critical phase transitions that enable divisions of
labor to proliferate – in ways that create new types of societies.</span></div>
<div>
<br />
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;"><span style="font-family: inherit;">For example, when
humans were hunter-gatherers local groups generally never exceeded a population
of 150-250 – a density that can only sustain very rudimentary divisions of
labour (e.g. elder, adult, child, male-female, hunter-gatherer, shaman-healer,
etc.). Social groups with this level of density (and number) are also
vulnerable to easy loss of specialist types of knowledge gains. If one or two
people become more specialized because of innate talent as well as having
time/space to develop a particular skill/knowledge then the group can become
dependent on them. If one or both are lost through disease or death – that knowledge
is lost permanently or has to be developed anew. </span><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
</div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">As humans became
agricultural societies – local groups were able to increase population
densities (by exponential amounts in some cases). This enabled a phase
transition where many more permanent divisions of labor, and whole new
occupations arose, each occupation also becoming a domain of specialized knowledge
– which enable unprecedented new ways for a person to ‘be’ in society (e.g. a
shoe-maker, tailor, baker, herbalist, etc.).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">New institutions
become necessary as well. The agricultural society was more than a large
gathering of hunter gatherers who could farm. Agricultural society required a
new institutional framework with many new institutions, and conventions. Along
with increases in population density and new division of specialized labor came
a necessary increase in the levels and types of exchange – in turn creating new
forms of interdependence. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">The rise of
civilization was a phase transition enabling and enabled by the increased
population intensities of large city-states. A similar phase transition
occurred in the course of the emergence of the industrial society – exponential
rise in population density, more levels of specialization, more exchange –
whole new institutions (e.g. enablers for the governance of market and
democratic political economies, public education, impartial justice, etc.).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">Other types of
‘intensity’ create conditions for changing the conditions of a social context,
even those, with a relatively stable population density. For example, the
emergence of new communication technologies that enable increased densities
(through the sense of collapsing distance) and/or increased connectedness. In
the industrial era collapsed distance with the development of the steam engine,
rail-based transportation and the emergence of the telegraph. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">Understanding the
impact of increased population, connection and communication ‘densities’ can
help us to imagine the potential of the emerging digital environment. Social
media has been described as an exponential increase in ‘density’ of
communication and connectedness. However, the rapid evolution of the Internet
and the Internet of Things (IoT) is more profound than the impact of social
media. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">At this point – it seems
I have fallen into a line of logic that impels me beyond the elaboration of just
intensive properties and into an elaboration of the future plausibilities of
the intensiveness of the digital environment. So I will continue – but I will
next discuss in more depth concepts of Causality.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">The digital
environment is fundamentally disrupting the industrial economy, its institutions
and its organizations, by enabling conditions that inevitably favor
hyper-connectivity which inevitably leads to a hyper-division-of-labour (or
hyper-specialization). This in turn entails a requisite hyper-exchange.
Together hyper specialization & exchange produce a hyper-knowledge-metabolism.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">I want to make the
comprehension of the intensities of population, communication and connectivity
into a McLuhanism:</span></span><span style="color: #666666; font-family: "Arial","sans-serif"; font-size: 10.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<blockquote class="tr_bq" style="line-height: 20.4pt; margin-bottom: 7.5pt; text-align: center; vertical-align: baseline;">
<b><i><span style="border: none windowtext 1.0pt; color: teal; font-family: "Arial","sans-serif"; font-size: 10.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; padding: 0cm;">If Social Media is the Medium,</span></i></b><b><i><span style="border: none windowtext 1.0pt; color: teal; font-family: "Arial","sans-serif"; font-size: 10.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; padding: 0cm;">Then Social Computing is the Message.</span></i></b><b><i><span style="border: none windowtext 1.0pt; color: teal; font-family: "Arial","sans-serif"; font-size: 10.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; padding: 0cm;">This entails that Organizations cannot
be Architected as ‘manufacturing machines’.</span></i></b><b><i><span style="border: none windowtext 1.0pt; color: teal; font-family: "Arial","sans-serif"; font-size: 10.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; padding: 0cm;">They must now be Architected to be
Programmable, Complex Adaptive Systems. </span></i></b></blockquote>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">For McLuhan, a
Medium was anything that extended the mind, body or senses. By this definition
a Medium could be a new technology, process, idea or original creative work.
However, for McLuhan the message of a Medium was not its contents. The message
only becomes clear in the resulting differences in human interactions and
activities. This means the message is perceived in the differences that arises
in changes of scale, pace, scope or pattern that a medium causes in us as
individuals or as a society or culture.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">These changes
(Message) are distinct from the content of the Medium. Thus it is not the
information conveyed through the Medium but rather it is the Medium’s ability
to change the way we act or perceive, that is the key factor that enables us to
realize and understand a Medium.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">Social computing
then is the capacity for a large network or ‘swarms’ of people to explore in
parallel, a problem space and produce a range of effective solutions, and/or
produce a good or service. Examples include Wikipedia, the many Open-source initiatives
and the increasing use of crowdsourcing, and crowd-funding approaches as new
modes of production.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc9OTD9k1PRX5UdpAyeGslXdQYKdi0kEfNzADBF1dI8K6H0PdMjW2n5UX_fYuDdFTJ9ONrF3N5b_EHQjKzAZcSIy0Ca5WqLfD6CuNlLSMAx2Z2k4z2BGKf4sYzLUuMAftLE1EM08Yur1k/s1600/swarm+complesity.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc9OTD9k1PRX5UdpAyeGslXdQYKdi0kEfNzADBF1dI8K6H0PdMjW2n5UX_fYuDdFTJ9ONrF3N5b_EHQjKzAZcSIy0Ca5WqLfD6CuNlLSMAx2Z2k4z2BGKf4sYzLUuMAftLE1EM08Yur1k/s1600/swarm+complesity.jpg" /></a></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">As swarming suggests,
social computing is self-organized collaboration, that depends on participants performing
without centralized direction of coordination. To perform without centralized
coordination means that participants have to be increasingly self-directed and
socially aware – e.g. responsibly autonomous. Social computing then as
self-organized collaboration requires a different organizational operating
system – such as ‘network individualism’ proposed by Barry Wellman.</span><span style="color: #666666; font-size: 10.5pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">A programmable
organization depends on social computing for the rapid and agile generation,
assemblage and harnessing of knowledge networks, as and when needed. In using
this phrase we assume that knowledge (as opposed to information) only arises in
embodied minds. In this way a programmable organization enable the assemblage
of people to harness increasingly specialized skills, talent, knowledge, and motivations.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">What all of this
implies is that the traditional ways of organizing efforts – through
re-configuring and retooling hierarchical organizational processes, or
re-architecting traditional management/leadership structures, occupational
frameworks, job descriptions, etc., will no longer be adequate for survival. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">A programmable
organization has to rely on the responsible autonomy of its participants and
their capacity to embrace networked individualism, as a social operating
system. For example, a computer is a general purpose programmable machine. As
such it doesn’t require a hardware reconfiguration in order to run innumerable
applications, rather such a system only requires a different set of
instructions. This is unlike the many current industrial enterprises which must
reconfigure their organization charts, reporting relationships and physical
accommodation in order to enact organizational change.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">A digital and human
medium of hyper-connectivity, propagates a phase transition to hyper-divisions
of labor, hyper exchange & hyper knowledge metabolism – a form of “hyper conversation.” This implies a
faster rate of innovation, as the more we can exchange the more likely we are
to experience serendipitous insights & inventions.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">In the emerging world
where everything that can be automated will be, the emphasis on insight,
invention, and innovation forces us to think about what are the activities that
humans tend to be best at. If we can meet this challenge we will be in a
position to create new forms of wealth – the wealth of people.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">
</span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">This line of
reasoning has taken me from an effort to elaborate the concepts of intensive
properties and their social consequences in the 21<sup>st</sup> Century.
However, before I can pursue the implications of this line 0f reasoning on the
social construction of identity, I will have to explore some concepts of
causality – the nest blog. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="font-family: inherit;"><span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;">Reference</span><span style="color: #141414;"><br />
<span style="background: #FCFCFF; border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">Wellman, Barry; Rainie, Lee. 2012. <i>Networked:
The New Social Operating System</i>. MIT Press.</span></span><span style="color: #666666; font-size: 10.5pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">
</span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<span style="background: rgb(252, 252, 255); border: 1pt none windowtext; color: #141414; padding: 0cm;"><span style="font-family: inherit;">
</span></span></div>
<div class="MsoNormal" style="background: white; line-height: 17.85pt; margin-bottom: .0001pt; margin-bottom: 0cm; vertical-align: baseline;">
<br /></div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-44582493301135225052014-11-13T02:30:00.001-08:002014-12-02T11:32:39.778-08:00The dynamic of a Wayfinding - an Unfolding Mapping<div class="MsoNormal">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPIKyfMCVxpx1HmHog8ekS3byquFIzook9Hbj3wXWqqYsNOIkp6ih5vilNQIgDvuHDc0robASRohLlxIGvFRYWqlyhLeYVyHxii0DMXYm4PVKvaLWeqVvfHS4AYhjTJQEhONox6uEwIxY/s1600/woP+11-2014.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPIKyfMCVxpx1HmHog8ekS3byquFIzook9Hbj3wXWqqYsNOIkp6ih5vilNQIgDvuHDc0robASRohLlxIGvFRYWqlyhLeYVyHxii0DMXYm4PVKvaLWeqVvfHS4AYhjTJQEhONox6uEwIxY/s400/woP+11-2014.jpg" width="400" /></a>The problem with complexity is that everything is interconnected.
While history is fundamental in shaping complex systems, explaining the
unfolding evolution and future of a system is not like explaining the past
behavior of a system. As they say, 20/20 hindsight doesn’t translate into
accurate foresight. But hindsight can so easily seduce us to thinking we can
create maps of changing conditions. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Compounding an understanding of complex situations (as a precursor
to trying to explain them) is knowing where to begin. It’s like trying to
decide what came first – the egg or the chicken; or the one or the many. Still,
any explanation or journey has to begin somewhere. Yet, often the beginning seems
like an arbitrary choice. Even when we do choose a place to begin, the next
steps are just as difficult – which of the interconnected aspects of the
situation, will we decide to follow next? It’s not just a problem of connecting
the dots – it’s a problem explaining how they all work together to create the
whole, that in turn, makes them more than a sum of parts. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Explaining reality and change can seem like simply exercising
common sense because we are imbued with a narrative sensibility. We assemble fact,
events, dots, into a picture, pattern, story or narrative. We have learned to
reason by developing an argument as a linear set of propositions, that aim at
an ‘inevitable’ conclusion – much like a story leads us to its climax. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As
humans we seek to find a pattern that makes situations intelligible. Another
way that helps us to create an intelligible world is, as Marshall McLuhan has
noted, because we tend to move into the future looking into the rear view
mirror. This is deeply entrenched in our management metrics which involves,
creating as rich a picture of past performance as possible, and extrapolating
this performance forward.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These issues combine to make the challenge of talking about
the future, very difficult. For example, a typical environmental scan discusses
key trends and drivers of change within distinct categories, such economic,
technological, demographic, social values, environmental, political and governance.
It’s not as if a deep analysis of the each trend is not useful – trend analysis
is essential and does help to deepen understanding. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The problem is that each advance or change in one domain can
easily become compounded (positively or negatively) in every other domain
(interconnectedness). It is as if each step forward can accelerate change i<o:p></o:p></div>
n
the very environment in which we are exploring – like observing changes what is
being observed. It is for this reason that foresight continues to develop
methodologies to imagine the future – such as the development of scenarios as a
means of integrating all of the trends and drivers within narratives of a range
of plausible futures. <br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Scenarios help participants to formulate plausible maps of
plausible futures. But that too can hide a profound difficulty. Maps as we all
know are not the territory – just as menu are not the meal. But maps can give
us the illusion that we can navigate the terrain. And that’s the problem. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Navigation is only possible when we have a framework of
trusted coordinates. Navigation is about getting from point A to point B, or
travelling through a series of landmarks. This is fine when the landmarks are
stable/trusted – when they reflect past experiences. <o:p></o:p></div>
<div class="MsoNormal">
But when maps are not possible because the very landscape is
changing, then we are forced to ‘wayfind’ – figuring out the territory as we explore it.
What makes wayfinding even more difficult, is if the territory is itself
changing as we are exploring, and/or because of our explorations. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In this blog I will put forward a series of efforts, to
wayfind the future of the digital environment – how we will work, how we will create
value, how we will develop new institutions, and more. Eventually, I hope to
assemble these wayfinding efforts into some form of integrated knowledge
product. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Since this is inevitably an unfolding journey, without any
form of definitive end, a traditional table of contents outlining the landmarks
of this journey is impossible. Worse yet, even <i>when</i> an integrated knowledge product can emerge, it will not be
able to provide a linear narrative. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<span style="font-family: Calibri, sans-serif;"><span style="line-height: 115%;">What
I think can be most useful is an ongoing map of contents that can help to
visualize where </span><span style="line-height: 27.6000003814697px;">we've</span><span style="line-height: 115%;"> been and where the possible next landmarks on the horizon
are – a history of the map of the changing map. The concept map below
represents a current moment of my blog posting here and elsewhere. I will be
re-posting reformulated thoughts </span><span style="line-height: 27.6000003814697px;">I've</span><span style="line-height: 115%;"> presented in other blogs, and developing the concepts further. What I hope the concept map can do – is enable a non-linear,
more complex form of narrative exploration.</span></span><br />
<div>
<span style="font-family: Calibri, sans-serif;"><span style="line-height: 27.6000003814697px;"><br /></span></span></div>
<div>
<span style="font-family: Calibri, sans-serif;"><span style="line-height: 27.6000003814697px;">With each blog post, the concept map included, can present dynamic interconnected mapping of wayfinding.</span></span><br />
<div class="MsoNormal">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPIKyfMCVxpx1HmHog8ekS3byquFIzook9Hbj3wXWqqYsNOIkp6ih5vilNQIgDvuHDc0robASRohLlxIGvFRYWqlyhLeYVyHxii0DMXYm4PVKvaLWeqVvfHS4AYhjTJQEhONox6uEwIxY/s1600/woP+11-2014.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="348" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPIKyfMCVxpx1HmHog8ekS3byquFIzook9Hbj3wXWqqYsNOIkp6ih5vilNQIgDvuHDc0robASRohLlxIGvFRYWqlyhLeYVyHxii0DMXYm4PVKvaLWeqVvfHS4AYhjTJQEhONox6uEwIxY/s640/woP+11-2014.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Map of the Wealth of People - Potential Future Contents</td></tr>
</tbody></table>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
</div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-64148125732575198822014-10-10T22:13:00.000-07:002014-10-10T22:16:24.733-07:00When Moore Becomes Different: How to Learn to Love Accelerating Change in the Conditions of Change<div class="MsoNormal">
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrmgr1y3KI5wP-rGLqh8Tocg4cw16nlKHB2_DKX-3L1l9fk1GqQGKiS60I9yUtV8kKkHH7wW_9nJ-Pq124GZT5AClKAZZrtGCwYVsqKruXX8OFPxUrSh0UlS7ZmjTf17uwHrDAabAZpJM/s1600/phase-transition+2.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrmgr1y3KI5wP-rGLqh8Tocg4cw16nlKHB2_DKX-3L1l9fk1GqQGKiS60I9yUtV8kKkHH7wW_9nJ-Pq124GZT5AClKAZZrtGCwYVsqKruXX8OFPxUrSh0UlS7ZmjTf17uwHrDAabAZpJM/s1600/phase-transition+2.gif" height="266" width="320" /></a></div>
Everyone has experience a sense of accelerating change. But
no one knows how things are going to turn out. What can we expect our
social-cultures, our political-economies and our institutions to look like in 10-20
years (or more)? We are all vulnerable to an intuitively linear imagination of
the unfolding future and worse we also tend to imagine future technology overlaid
on existing social, organizational and institutional frameworks. It is natural to
imagine that we will still go shopping at the mall only we’ll use
crypto-currency instead of our credit & debit cards. However, it is much
harder to imagine the disappearance or transformation of the mall and the
activities of shopping. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0cm; text-align: center;">
<blockquote class="tr_bq">
<i>We look at the present
through a rear-view mirror. We march backwards into the future.</i><br />
<div style="text-align: right;">
Marshall McLuhan</div>
</blockquote>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="text-align: center;">The most difficult challenge of foresight is that everything
is interdependent –everything influences the way everything else changes. The important
point is that change occurs simultaneously through many different processes, in
many different ways and on many different time scales. This makes it difficult
find a natural place to begin writing and thinking about the future. The
reality of complexity means that long term control and prediction are impossible
and uncertainty looms. If we don’t want to be marching into the future with our
focus primarily in the rear view mirror must exercise more than traditional
scientific rigor – we must embrace a creative imagination.</span></div>
<div style="text-align: left;">
<span style="text-align: center;"><br /></span></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
For this reason I’ve defined foresight in the following way:</div>
<blockquote class="tr_bq" style="margin-bottom: 12pt;">
<i>Foresight is not about predicting what will happen. </i></blockquote>
<i>Foresight is about understanding evolving conditions in
order to imagine what they can enable.</i><br />
<blockquote class="tr_bq" style="margin-bottom: 12pt;">
<i>Foresight
needs Rigor and Imagination.</i></blockquote>
<div style="text-align: left;">
<br /></div>
<div class="MsoNormal" style="text-align: left;">
Essentially we have to imagine what affordances we can
discover within the ongoing currents of change as well as imagine how people can
creatively act and respond. We must engage our imagination in order to <i>wayfind</i> through
a changing landscape where each step changes the environmental conditions of
the next step – and the next step may not just be ‘one more’ – it may initiate
a ‘difference in type’. <o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="MsoNormal" style="text-align: left;">
The key points to this definition are:</div>
<div class="MsoNormal" style="text-align: left;">
</div>
<ul>
<li style="text-align: left;">Understanding trajectories of change;</li>
<li style="text-align: left;">Imagining what can be enabled within these conditions</li>
</ul>
<br />
<div style="text-align: left;">
</div>
<div class="MsoNormal" style="text-align: left;">
The title to this initial series of postings is meant to
evoke the challenge to our imagination – when more become different. The title
is a play on words alluding to Moore’s Law of exponential change. The now very
common phrase “more is different” was the title of a paper written in 1972 by Philip
Anderson (Nobel Laureate in Physics) refers to a point where an increase in
quantity creates a qualitative, discontinuous change – sort of like a phase
transition.</div>
<div class="MsoNormal" style="text-align: left;">
<o:p></o:p></div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div style="text-align: left;">
</div>
<div class="MsoNormal" style="text-align: left;">
One more challenge to our imagination is posed by a famous
quote from Einstein that states: “<i>We
can't solve problems by using the same kind of thinking we used when we created
them.</i>” In this series, we want to imagine that accelerating
change won’t just be Moore, but different, and we imagine that this difference
will involve not just developing new forms of thinking – but new types of
thinkers arising in new types of societies. This requires more than just better
creative thinking but a disposition that believes that problems can be solved
and this means a fundamentally positive disposition.</div>
<div class="MsoNormal" style="text-align: left;">
<span style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: left;">
<span style="line-height: 115%;"><span style="font-family: inherit;">A
great place to begin is with a recent blog post by Kevin Kelly, where he asks a
great question. It’s a question about the need for more positive visions of the
future. Not utopias, but positive visions – “On the chance that desirable
futures ARE possible, we need to imagine them.” The challenge of any foresight
effort is to not be seduced into prediction. I’ve previously said that
foresight is an effort to understand evolving conditions to imagine what they
can enable. However, most foresight efforts are aimed at specific questions and
horizons that are less than 40 years away.</span></span></div>
<div style="text-align: left;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: left;">
It seems intuitively natural that entrepreneurs inherently
have a positive vision of the future – but perhaps we should explore this
assumption a little. Certainly an entrepreneur must have a naturally optimistic
temperament. They must be able to not only see possibilities that are the basis
of their endeavour, but also have the creative confidence to believe they can
make their venture real.<o:p></o:p></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<div class="MsoNormal">
However, the focus that is the entrepreneur’s strength may
also be their weakness. The entrepreneur has to become very focused on the direct
work necessary to implement their vision. This can force their creative
imagination become bounded to the narrower domain and near-term timeline of
their venture. The search for opportunities easily becomes constrained to the
affordances in the more immediate environment – low hanging fruit that are ripe
for consumption. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Entrepreneurs will often see the future of a world changed
by their ventures. However, it is much harder imagine what the new innovations
will be enabled by their ventures. It is even more difficult to imagine the new
social institutions that disruptive innovations will enable. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The generation of innovators, scientists, engineers, and
hackers that have been influenced by the positive depiction of a future
portrayed by Star Trek has been well discussed – not just by William Shatner.
But in the decades since Star Trek the popular future seems to be filled with
looming catastrophe and science fiction has mostly focused on depictions of
inevitable dystopias. In response to this, Neal Stephenson began the “Hieroglyph
Project to convince sci-fi writers to stop worrying and learn to love the
future,” in 2012. What science fiction can do is create a larger and more
coherent vision of the future – one that imagines a whole integrated society,
economy, political system and more.<o:p></o:p></div>
</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<div class="MsoNormal">
This is why Kelly’s blog points at something so important. The
call to imagine a future worth living in is more than a place we want to live –
but is also a call to create visions of how individual innovations can
contribute in the shaping of this sort of positive future. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What entrepreneurs need to be both individually successful
and meaningfully successful in making the world a place worth living in, is not
a single vision but rather the means, and support for a larger and more
coherent visioning of their innovations and the ecologies their innovations
will enable.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Before I begin to explore how the digital environment will
provide a fundamentally new ‘ground’ (as in figure-ground) for life in the 21<sup>st</sup>
Century. I want to begin by laying out a foundation for understanding how
things change, and how change creates change in conditions of change (is this a
Rumfeldism?). I will begin with some important types of causality, then look at
some fundamental types of distribution and then discuss a few basic processes
of change – but always with an eye on visioning what can be enabled by the
emerging digital environment. Later I will explore the implications for how we
construct individuality.<o:p></o:p></div>
</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<div class="MsoNormal">
References:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Kelly, Kevin. 2014. A
Desirable-Future Haiku: </b>The coming hundred years, in one hundred words. <a href="https://medium.com/message/a-desirable-future-haiku-ff01d63c93c6">https://medium.com/message/a-desirable-future-haiku-ff01d63c93c6</a>
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>SMITHSONIAN MAGAZINE
– APRIL 2012. Dear Science Fiction
Writers: Stop Being So Pessimistic! </b>Neal Stephenson created the Hieroglyph
Project to convince sci-fi writers to stop worrying and learn to love the
future. <a href="http://www.smithsonianmag.com/science-nature/dear-science-fiction-writers-stop-being-so-pessimistic-127226686/">http://www.smithsonianmag.com/science-nature/dear-science-fiction-writers-stop-being-so-pessimistic-127226686/</a>
<o:p></o:p></div>
</div>
<div style="text-align: left;">
<br /></div>
<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt;">
<o:p></o:p></div>
<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt;">
<o:p></o:p></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12pt;">
<o:p></o:p></div>
</div>
<div align="right" class="MsoNormal" style="text-align: right;">
<o:p></o:p></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0tag:blogger.com,1999:blog-3871838199495065088.post-11432195128644075672012-12-17T15:01:00.000-08:002012-12-17T15:01:04.502-08:00Affordance, Things and the Seizing of Enablement - A ground of Formal Cause?<span style="font-family: Georgia, Times New Roman, serif;">In my last post, I asked/posed a question, derived from Kaufman's concept of 'Enablement'. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;"><br /></span></span>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;">How does an 'enablement' become seizable?</span><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;"> That is how does a 'possibility' become visible? I'd like to try to answer this today. </span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;"><br /></span></span>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;">I've recently read a wonderful piece by Tim Ingold - an anthropologist. What Ingold explores is the question of how do we actually get 'things' done, how does knowledge arise through our engagement with the world. For him this is a creative process of co-evolving with our aims and the mater that serves as the medium.</span></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;"><br /></span></span>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="background-color: white; color: #222222; line-height: 20.78333282470703px;">Ingold begins his paper by speaking of Paul Klee: <i>I</i></span><span style="background-color: white; color: #222222;"><i>n his notebooks the painter Paul Klee repeatedly insisted, and demonstrated by example, that the processes of genesis and growth that give rise to forms in the world we inhabit are more important than the forms themselves. ‘Form is the end, death’, he wrote. ‘Form-giving is movement, action. Form-giving is life’. </i>Ingold continues:<i> </i></span><i><span style="background-color: white; color: #222222;"><b>‘Art does not reproduce the visible but makes visible’ </b>(Klee 1961: 76). It does not, in other words, seek to replicate finished forms that are already settled, whether as images in the mind or as objects in the world. It seeks, rather, to join with those very forces that bring form into being.</span><span style="background-color: white; color: #222222;"> </span></i></span><br />
<br />
From Klee, Ingold goes <span style="font-family: Georgia, Times New Roman, serif;">to the position of <span style="background-color: white; color: #222222;">Deleuze and Guattari <i>that the essential relation, in a world of life, is not between matter and form, or between substance and attributes, but between materials and forces (Deleuze and Guattari 2004: 377). It is about the way in which materials of all sorts, with various and variable properties, and enlivened by the forces of the Cosmos, mix and meld with one another in the generation of things.</i></span></span><br />
<br />
<span style="font-family: Georgia, Times New Roman, serif;">A key insight Ingold gave me was in his discussion about the difference between 'Objects' and 'Things'. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">An 'object' is an already closed self-evident <i>fait accompli</i>, that presents a 'congealed' set of surfaces for a pre-determined or accepted use and inspection. We generally experience this in our familiar habits of regarding the contents of our homes and other familiar places - the chair is a chair, the pot is a pot, etc. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">A 'thing' on the other hand, is a 'going on' or the entwinement of several 'goings on' - he quotes Heidegger, it is a 'thing thinging in a worlding world'. More than this a thing is also an invitation to participate in the thinging and worlding. Ingold states: <i>"Thus conceived, the thing has the character not of an externally bounded entity, set over and against the world, but of a knot whose constituent threads, far from being contained within it, trail beyond, only to become caught with other threads in other knots. Or in a word, things leak, forever discharging through the surfaces that form temporarily around them."</i></span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Even if we pick up a stone can only call it an 'object' because we perceptually extricate it from the ongoing processes (erosion, deposition, etc.) that gave it is place, size and shape in by picking it up we participate in those processes. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<br />
<span style="font-family: Georgia, Times New Roman, serif;">Even a building is not fixed and final but something that is never finished for it demands never-ending efforts to maintain it against the forces of its context and its inhabitants. As Ingold notes: </span><i><span style="font-family: Georgia, 'Times New Roman', serif;">Our most fundamental architectural experiences, ...</span><span style="font-family: Georgia, 'Times New Roman', serif;"> are verbal rather than nominal in form. They consist not of encounters </span><span style="font-family: Georgia, 'Times New Roman', serif;">with objects – the façade, door-frame, window and fireplace – but of acts of </span><span style="font-family: Georgia, 'Times New Roman', serif;">approaching and entering, looking in or out, and soaking up the warmth of the </span><span style="font-family: Georgia, 'Times New Roman', serif;">hearth (Pallasmaa 1996: 45). As inhabitants, we experience the house not as an </span><span style="font-family: Georgia, 'Times New Roman', serif;">object but as a thing.</span></i><br />
<br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Extending Ingold's observations, what things <b><i>enable</i></b> in the way the 'leak' could be called 'affordances'. An affordance (enablement) can only become visible through an interaction within a context and orientation. Another example, if I'm walking through a landscape populated with scattered stones of all sizes. I will generally see these as annoyances that impede my easy passage. But then I get tired and want to rest for a bit - a stone of the right size and shape might then suggest to me - might afford - a perfect 'thing' to sit on, letting me avoid having to get my body all the way down on the ground (and the necessary effort to get up again). The context of being tired, and the orientation of view enabled the stone to serve as a chair - or another way, enabled an interaction between myself and the stone that saved me energy. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">If we understand that affordances only arise with context, orientation and interaction it is impossible to determine all the possible affordances that a thing could enable. Thus we could argue that 'things' are imbued with a field of affordances - like a superposition of possibilities - the collapse of this field into a particular affordance depends on 'observation' (as orientation, context and interaction). Because the 'field of affordances' can't be enumerated (of course with some thought 'some' affordances can always be imagined) the idea of algorithmizing them or attempting to incorporate notions of probability aren't feasible.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">A key implication of this line of thinking is that we must be careful in applying the language of logic and mathematics to the world. What logic and mathematics tends to do is make 'things' into 'objects' - P is P and Not Q. There are no 'affordances' acceptable to the use of P in an argument shaped by syllogistic logic or mathematical equation. Affordance may enable a 'thing' to embody contradiction (which in logic is an accepted indication of error - only one thing can be right). Think of the classic drawing that enables a viewer to see both an old woman and a young woman, depending on the perceptual orientation. The drawing affords two opposite renderings of the very same 'thing'.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Of course that doesn't mean logic and math are not necessary tools for human progress - they are absolutely necessary. They have and will continue to be powerful in shaping our reasoning and in descriptions of the world. However, they are not sufficient for understanding how evolution of complex and living systems unfold. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">The epistemology imbued in a physics world view doesn't make room for things imbued with affordance fields - yet does afford the realization of quantum mechanics, superpositions, entanglement, etc. between 'objects' and forces. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">What emerges in living systems are the new domains of affordance fields, of meanings that are only revealed through </span><span style="font-family: Georgia, 'Times New Roman', serif;">interaction, </span><span style="font-family: Georgia, 'Times New Roman', serif;">context, </span><span style="font-family: Georgia, 'Times New Roman', serif;">and </span><span style="font-family: Georgia, 'Times New Roman', serif;">orientation and mirror the fact that matter is always </span><span style="font-family: Georgia, 'Times New Roman', serif;">matter in movement, in flux, in variation, in webs of interdependence. The domains of affordance fields may be pertinent to the more basic domains of matter and force and may enable a better grasp of what McLuhan describes as Formal Cause.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<br />
<span style="font-family: Georgia, Times New Roman, serif;">I highly recommend people reading Tim Ingolds article.</span><br />
<div class="MsoNormal" style="background: white; margin-top: 0in;">
<br /></div>
<div class="MsoNormal" style="background: white; margin-top: 0in;">
<b><span style="color: #bf5924; font-family: "NeueHaasGroteskText W01","serif"; font-size: 15.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA; text-transform: uppercase;">BRINGING
THINGS TO LIFE: CREATIVE ENTANGLEMENTS IN A WORLD OF MATERIALS</span></b><span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 9.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-top: 0in;">
<span style="color: blue; font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-CA;"><span style="color: blue;"><a href="http://www.socialsciences.manchester.ac.uk/realities/publications/workingpapers/15-2010-07-realities-bringing-things-to-life.pdf" target="_blank">http://www.socialsciences.manchester.ac.uk/realities/publications/workingpapers/15-2010-07-realities-bringing-things-to-life.pdf</a></span></span></div>
John Verdonhttp://www.blogger.com/profile/05827897248034896903noreply@blogger.com0