Posts Tagged ‘justice’

Cartesian problems cannot be solved by Cartesian solutions, no matter where those solutions originate

April 13, 2019

Trying to persuade or educate individuals to change the way they think and act, by pointing to the facts or by making emotional or moral appeals, seems always and everywhere to be the default go-to solution for those interested in addressing social and environmental problems. I suppose that approach works to varying degrees for different issues, but behavior change never occurs on as massive a scale as when it is mediated by a technology that enables people to do something they value.

The meaning of McLuhan’s expression, “the medium is the message,” and the long history of the many ways in which technologies transform cultures, for better and for worse, all seem utterly lost and forgotten when it comes to efforts aimed at provoking culture change. The ongoing discourses of environmental and social justice inevitably always seem to come back to targeting individual decisions and behaviors as the only recourse for effecting change.

But history teaches us that, if we want to change our values, we have to figure out how to embed the new terms in virally communicable metaphors that enthrall imaginations and captivate people’s attention and interest. Cultures turn on shared meanings that make some behaviors more likely than others. Good metaphors (“love is a rose;” “God is love”) organize experience in ways that allow infinite creative variations on the theme while also lending just a bit of structure and predictability to how things play out. We need to root new metaphors embodying shared human values in information infrastructures that operationalize consensus standards as the common currencies in which those values circulate.

Though the ongoing culture wars seem to suggest wildly divergent values in play across communities, research in developmental psychology strongly indicates that these differences are not what they seem. No matter what their politics, people need to feel valued, to have stable identities, to be recognized as someone of worth, to have a place of dignity in a community, to be trusted, and to see that others enjoy all of these qualities as well. Experience shows that these conditions cannot be implemented by a simple decree or force of will. Broad general conditions have to be cultivated in ways that make the emergence of abundant social capital resources more likely.

A point of entry into thinking about how those conditions might be created is provided by a 2010 quote in the Miami Herald from Gus Speth, former Dean of the Yale School of Forestry and Environmental Studies ( Speth recounts his sense that scientific solutions to ecosystem and climate problems are insufficient because the actual causes of the problems are greed, selfishness, and apathy. So he appeals to religious leaders for help.

But Speth’s moral diagnosis is as misconceived and uninformed as his original scientific one. As has been the topic of multiple posts in this blog, many of today’s problems cannot be solved using the same kind of Cartesian dualist thinking that was used in creating those problems. Voluminous citations in those earlier posts tap a large literature in the philosophy, history, and social studies of science describing a diverse array of examples of nondualist ecosystem thinking and acting (for instance, see references below). These works show how technological media fuse, embody, distribute, and enact social, moral, aesthetic, economic, and scientific values in complex multilevel metasystems (systems of systems). Moral values of fairness, for instance, are embedded in the quantitative values of measurement technologies exported from laboratories into markets where they inform economic values in trade.

Our task is to learn from these examples so that we can develop and deploy new languages that resonate with new values in analogous ways across similarly diverse cultural domains. Beauty, meaning, and poetry have to be as important as logic, mathematics, and science. Readily available theory and evidence already show how all of these are playing their roles in the evolving cultural transformation.

And, fortunately for humanity as well as for the earth, the new nondualist noncartesian solutions will not and cannot be primarily an outcome of deliberate intentions and conscious willpower. On the contrary, these integrated problem-solution monads are living, organic, self-organizing embodiments of ideas that captivate imaginations and draw creative, entrepreneurial energies in productive directions.

Of course, this kind of thing has happened many times in the past, though it has not previously emerged as a result of the kind of cultivated orchestration occurring today. Williamson, North, Ostrom, Coase, and others describe the roles institutions have played in setting up the rules, roles, and responsibilities of efficient markets. Today, new institutions are arising in a context of reproducible scientific results supporting ownership of, investments in, and profits harvested from sustainable impacts measured and managed via virally communicable media spreading social contagions of love and care. This is coming about because we all seek and value meaning and beauty right along with the capacity to enjoy life, liberty, and prosperity. However differently we each define and experience meaning and beauty, caring for the unity and sameness of the objects of the conversations that we are enables us to balance harmonies and dissonances in endless variations performed by every imaginable kind of rhythmic and melodic musical ensemble.

So instead of expecting different results from repeated applications of the same dualistic thinking that got us into today’s problems, we need to think and act nondualistically. Instead of assuming that solutions do not themselves already presuppose and embody problems of a certain type, we need to think in terms of integrated problem-solution monads deployed throughout ecosystems like species in symbiotic relationships. This is precisely what’s happened historically with the oil-automobile-highway-plastics-engineering ecosystem, and with the germ-disease-pharmaceutical-public health-medicine ecosystem. In each case, financial, market, accounting, regulatory, legal, educational, and other institutions evolved in tandem with the emerging sociotechnical ecology.

Now we face urgent needs to think and act on previously unheard of scales and levels of complexity. We have to work together and coordinate efforts in social and psychological domains with no previous history of communications capable of functioning at the needed efficiencies.

But merely urging people to live differently will never result in the changes that must be brought about. No matter how compelling the facts, no matter how persuasive the emotional power, and no matter how inspirational the moral argument, individual people and small groups simply cannot create new shared standards of behavior out of thin air. We are all products of our times and our sociocultural environments. People cannot be expected to simply wake up one day and spontaneously transform their habits by an effort of will. Instead, the values of fairness, equity, inclusion, and justice we say we live by must be embedded within the very fabric of everyday life, the way hours, meters, liters, degrees, grams, and volts are now.

That is, measurements read off instruments calibrated in fair units of comparison—measurements mathematically equivalent to those made with the scales of justice, measurements expressed in the common metrics of a new international system of units, and measurements as adaptable to local individual improvisations as they are generally comparable and navigable—have to be built into every institution in just the same way existing units of measurement are. Education, health care, social services, human resource management, environmental solutions—all of these and more need to attend closely to ways in which the objects of conversation can be more systematically expressed in meaningful words. Ecosystem thinking demands that everyone and everything in a system of relationships must be consistently kept in proportionate contact, within ranges of reported uncertainty, instead of being disconnected off into separate incommensurable universes of discourse, as occurs in today’s institutions.

These are all monumentally huge challenges. But much of the hardest work has been underway for decades, with important results and resources spreading into widely used applications often taken for granted in the background of largely unexamined assumptions. These results are now well enough established, and the associated social and environmental problems are so serious, that more can and should be done to put them to use.

The need for new values is indeed urgent, but empty talk and doing more of the same is getting us nowhere, at best, and more often is worsening conditions. Conceptual determinations of reproducible mathematical values embodying people’s lived social and moral values in fungible economic values are not just theoretical possibilities or provisional experimental results. They are longstanding, widely available, and practical, as well as beautiful and meaningful. With attentive cultivation and nurturing, there are abundant reasons for believing in a safe, healthy, happy, and prosperous future for humanity and life on earth.


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Taking the Scales of Justice Seriously as a Model for Sustainable Political Economies

February 28, 2019

We all take standards of measurement for granted as background assumptions that we never have to think about. But as technical, mundane, and boring as these standards are, they define our systems of fair dealing and just relations. The image of blind justice holding a balance scale is a universal ideal being compromised in multiple ways by chaotic forces in today’s complicated world arena.

Even so, astoundingly little effort is being invested in systematically exploring how the scales of justice might be more meaningfully and resiliently embedded within our social, economic, educational, health care, and political institutions. This well may be because the idea that people’s abilities, behaviors, and knowledge could be precisely weighed on a scale, like fruit in a grocery store, seems outrageously immoral, opening the door to treating people like commodities to be bought and sold. And even if the political will for such measures could be found, the regulatory enforcement of legally binding contracts and accounting standards appears so implausibly complicated as to make the whole matter not worth any serious consideration at all.

On the face of it, a literal application of the scales of justice to human affairs echoes ideas discredited so thoroughly and for so long that bringing them up in the here and now seems utterly ridiculous, at least, and perhaps truly dangerous, with no possible result except the crushing reduction of human beings to cogs in a soulless machine.

But what if there is some basic way in which measurement is misunderstood when it is taken to mean people will be treated like mass produced commodities for sale? What if we could measure, legally own, invest in, and profit from our literacy, health, and trustworthiness, in the same way we do with property and material things? What if precision measurement was not a tool for oppressive manipulation but a means of obtaining, sharing, and communicating valuable information? What if local contextual situations can be allowed a latitude of variation that does not negatively compromise navigable continuity?

Circumstances are conspiring to take humanity in new directions. Complex new necessities are nurturing the conception and birth of new innovations. A wealth of diverse possibilities for adaptive experimentation proposed in the past–sometimes the distant past–are finding new life in today’s technological context. And science has changed a lot in the last 100 years. In fact, the public is largely unaware that the old paradigm of mechanical reduction has been completely demolished and replaced with a new paradigm of organic emergence and complex adaptive systems. Even Newtonian mechanics and the basic number theory of arithmetic have had to be reworked. It is also true that very few experts have thought through what the demise of the mechanical root metaphor, and the birth of an organic ecosystem metaphor, means philosophically, socially, historically, and culturally.

Bottom-up manifestations of repeating patterns that can be scaled, measured, quantified, and explained open up a wide array of new opportunities for learning from shared experiences. And, just as humanity has long understood about music, we know now how to contextualize group and individual assessment and survey response patterns in ways that let everyone be what they are, uniquely improvising playful creative performances expressed using high tech instruments tuned to shared standards. A huge amount of conceptual and practical work needs to be done, but there are multiple historical precedents suggesting that betting against human ingenuity would be a losing wager.

Two new projects I’m involved in concerning sustainability impact investing and a metrology center for categorical measures begin a new exploration of the consequences of this paradigm shift for our image of the scales of justice as representing a moral imperative. These projects ask whether more complex combinations of mathematics, experiment, technology, and theory can be overtly conceived and implemented in terms of participatory and democratic social and cognitive ecosystems. If so, we may then find our way to new standards of measurement, new languages, and new forms of social organization sufficient to redefining what we take for granted as satisfying our shared sense of fair dealing and just relations.

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LivingCapitalMetrics Blog by William P. Fisher, Jr., Ph.D. is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License.
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Creatively Expressing How Love Matters for Justice: Setting the Stage and Tuning the Instruments

April 16, 2014

Nussbaum (2013) argues about the political importance of connecting with our bodies without shame and disgust, and of the relevance musical and poetic public expressions of varieties of love offer to conceptions of justice. Institutions embodying principles of loving justice require media integrating emotional expression with technical calculation, in exactly the same way music does. Being able to dance at the revolution demands instruments tuned to shared scales, no matter if equal temperament, just intonation, meantone tuning, or any of a variety of other well, or irregular, temperaments are chosen.

The physicality of dancing, so often evoking romance and courtship, provides a point of entry to a metaphoric logic of reproduction applicable to the Socratic midwifery of ideas and to the products of social intercourse. Tuning the instruments of the human, social, and environmental arts and sciences to harmonize and choreograph relationships may then enable formulation of nonreductionist approaches to the problem of how to reconcile political emotions with physical or geometrical accounts of the scales of justice.

Historical accounts of (musical, medical, electrical, etc.) metrological standards describe ways in which passionate concern for shared vulnerabilities and common joys have sometimes succeeded in deploying systems realizing higher forms of just relations (Alder, 2002; Berg and Timmermans, 2000;  Isacoff, 2001; Schaffer, 1992). The question of the day is whether we will succeed in creating yet new forms of such relations in the many areas of life where they are needed.

Yes, as Nussbaum (2013, p. 396) admits, the demand for love is a tall order, and unrealistic. But all heuristic fictions, from Pythagorean triangles to the mathematical pendulum, are unrealistic and are never actually observed in practice, as has been pointed out by a number of historians and philosophers (Butterfield 1957, pp. 16-17; Heidegger, 1967, p. 89; Rasch, 1960, pp. 37-38, 1973/2011). These fictions are, however, eminently useful as guides, goals, and as coherent ways of telling our stories, and that is the criterion by which they should be judged.


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