Category Archives: adult learning

Synchronicity and Wheels

Monday, February 13, I was driving to Wadsworth, listening to a CD, thinking about my livelihood as an artist–such as it is–and a tune started up from my single most favored rock record of all time, The Gilded Palace of Sin, by The Flying Burrito Brothers.

The song was Wheels.

We’ve all got wheels to take ourselves away
We’ve got the telephones to say what we can’t say
We all got higher and higher every day
Come on wheels take this boy away
We’re not afraid to ride
We’re not afraid to die come on wheels take me home today
So come on wheels take this boy away

And when I feel my time is almost up
And destiny is in my right hand
I’ll turn to him who made my faith so strong
Come on wheels make this boy a man
We’re not afraid to ride
We’re not afraid to die come on wheels take me home today
So come on wheels take this boy away
Come on wheels take this boy away

The record was released February 11, 1969. I would hear it for the first time at the Amazing Dynamo Man’s house, draped over his bed, in September 1970. He, Jamie Cohen, and I, had just met, just begun tenth grade as first year sophomores at Hawken School in Cleveland. We fell into each other like rain drops into the ocean.

Me, Hoon, atop the Amazing Dynamo Man

Me, Hoon, atop the Amazing Dynamo Man, 1972

Forty eight years later, I’m reflecting on art matters having to do with commerce, Wheels comes on, I glance out my car’s driver-side window, and see a flatbed truck passing me on I71.

It’s badged with this logo:

arts-way3col

I chuckle, then laugh heartily. The moment was not just a gilded moment of synchronicity, it was a text book synchronicity!

Shit.

“We put thirty spokes together and call it a wheel; But it is on the space where there is nothing that the utility of the wheel depends. We turn clay to make a vessel; But it is on the space where there is nothing that the utility of the vessel depends. We pierce doors and windows to make a house; And it is on these spaces where there is nothing that the utility of the house depends. Therefore just as we take advantage of what is, we should recognize the utility of what is not.” ? C.G. Jung, Synchronicity: An Acausal Connecting Principle

Kabir's Sobriety #2(16x16base)

Kabir’s Sobriety 2016 Stephen Calhoun

A synchronicity worthy of the term is required to be deeply disturbing, or deeply disruptive, or deeply derailing. What I have to offer are my happy delusions! I’ve been revisiting Kabir. #326 of his Bijak:

No customers for the word:
the price is high.
Without paying you can’t get it,
so move on by.

In January I had a very simple dream–simple as far as its arc.

(1) I’m on the side porch of a gothic church. It’s a fall day, and the church’s porch is the scene of a rummage sale. I’m picking little costume jewelry pieces up and putting each one back down. I notice some nice oak chairs and old brass floor lamps. I say to the lady, “You have some nice stuff.” She answers back, “I see you’re not in a buying mood, but the prices are right.”

(2) Walking down the steps, with the front of the church rising to my right, I cross a lawn and walk toward an old Chevy station wagon. I walk to the driver’s side and their is a man with a hat, and his wife is to his right, and his son and daughter are in the back seat. The rear has suitcases. I think to myself, ‘It’s an all American family.’ The man asks if I will help him get unstuck. I put my shoulder to the frame of his window to push, and, without much effort I push and feel his car rise a bit and become unstuck.

(3) The car gathers speed and then veers slightly across the front lawn of the church. It crashes into the wall of the sanctuary. I run toward it, but am halted when I see a bloodied brown panther or mountain lion, seemingly crushed between the grill and limestone wall, pull itself out of its predicament and jump over the hood. It stands on the grass and shakes its head once vertically, runs off.

Yes.

The-Guilded-Palace-of-Sin

My favorite track from my favorite record.

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PSA: Bias

venn-taxonomy-of-logical-fallicies-and-cognitive-errors

For my own purposes I make the following differentiations netween operational modalities of ordinary language argument.

Fallacies 18x12

(1) OBJECTIVE arguments based in facts and positive propositions and deduction
(2) ABDUCTIVE arguments based in explanation drawn from repeated experiences and inductions from these experiences
(3) IDEOLOGICAL arguments based in alignment or misalignment with first principles
(4) PERFORMATIVE arguments based in attracting and persuading support, without reference to objectivity or explanatory abductions

Explanation, or description may be substituted for argument. There can be formal or informal mixtures of the four modalities.

Cognitive Bias Codex 2016

 

None of the above help with a Performative Argument. A Performative Argument is insulated from the deconstructive power posed by an evaluation of its biases, deficits of logic, and its loose couplings to the ideological/abductive/objective.

From this, it follows that a lie is best rendered in a performative argument because this setting gives the lie the best chance to be optimally convincing. The hallmark of performative argument is its implicit perception management.

All conspiracy theories which propose, and are contingent on, successful hidden structures, secret coordination, and occulted intent, are always performative theories. I don’t know of any exceptions.

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Pure Experience

http://artiststephencalhoun.com

Organized Detritus (2017) Stephen Calhoun

What is left of experience if from it are erased feeling it, thinking it, feeling about it, thinking about it?

I’ve been reflecting on the paradox of mindfulness. Mindfulness, over the last several years, is among the hottest trends in management and organizational “self-improvement.”

It seem to me partly counter-intuitive in that mindfulness’s site is individual consciousness, whereas both managers and organizations tend to strongly focus their collective consciousness on some master plan given by holistic “master” assumptions.

Yet, there is the lower level paradox found in the second/third order appreciation of mindfulness, which is: to speak of it is not to be it.


Carl Manchester reads Chapter 2 A World of Pure Experience, from:

William James: Essays In Radical Empiricism (download via archive.org)

Pure experience is the centerpiece of a larger, radical empiricism, one that rejects the assumptions that created the epistemic gap between experience and reality in the first place. This gap is predicated on “an artificial conception of the relations between knower and known,” James says, and this fake problem is his first target. The history of philosophy has shown that all sort of theories have been invented to overcome this gap, he says. Some theories put a mental representation into the gap, common-sense theories left the gap untouched, believing that our minds could just make the leap and, he tells us, and the Transcendentalists brought their Absolute in to perform this epic task. James and Pirsig, on the other hand, say that subjects and objects are not the conditions that make experience possible. Instead, they have been carved out. As James puts it, inner and outer are just names for the way we sort experience. They are linguistic affairs, products of reflection, concepts derived from experience. To supposed that these terms mirror Nature’s own divisions or otherwise correspond to pre-existing ontological categories is to reify these concepts. Under our radical empiricists, subjects and objects are stripped of their metaphysical, ontological status and otherwise demoted to the rank of mere concept – thereby eliminating Cartesian dualism and replacing it with an experiential monism. For the radical empiricist, experience and reality amount to the same thing. This is the context in which James and Pirsig make their claims about pure experience or the pre-intellectual cutting edge of experience. Pure Experience and Dynamic Quality February 16, 2012 by David Buchanan partiallyexaminedlife.com

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Cyclin’

BuddhistCycles

The foolish person tries to ignore the phenomenal facts of life simply because he cannot learn the logical theory which explains them. With all the logic at our command, we may reason out of the domain of possibilities everything that may be called a theoretical explanation of the cosmic rhythm which produces the various cycles of life, but we cannot with the same logic and reasonableness negate the facts which have been observed. H. Spencer Lewis Self-Mastery and Fate
With the Cycles of Life
[pdf]

(With a few changes this passage from 1929 may be transformed into a cybernetic proposition. In turn, this proposition proves essential to understanding the problem of noise and signal and cycles.)

Hope Pro 4: Adam Brayton RAW from hopetech on Vimeo.

Humberto Mariotti: Complexity, pragmatism, cybernetics and other issues

via Chris Breen, Complexity and the Enterprise (from Edgar Morin: On Complexity)

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A Myth of Isolation and a Fairy Tale of Causation

The notion of the individual entity having agency is confused by a paradox. The confusion lies with the idea of individuation. The entity (organism, person, or organization) is bound to its unique perspective or epistemology, and in that sense is identifiable as a separate source of responsibility. But, there is no aspect of that entity that is uninfluenced, uninformed, or unbound to the larger contextual interactions. On closer examination we begin to see that agency is diffused into the larger contextual processes that are shared by the entire community. Agency is a paradoxical product of mutual learning within and between people, nature, and culture.

Leadership does not reside in a person but in an arena that can be occupied by offerings of specific wisdom to the needs of the community. So leadership is produced collectively in the community, not the individual. The individual’s responsibility is to be ready and willing to show up, serve, and then, most importantly, stand back. Leadership for this era is not a role or a set of traits; it’s a zone of interrelational process. Step in, step out.

Nora Bateson LEADERSHIP WITHIN THE PARADOX OF AGENCY

ADD EIGHT MORE RIGHT NOW!

ADD EIGHT MORE RIGHT NOW!

ADD THE HIDDEN OPPOSITES!

ADD THE HIDDEN OPPOSITES!

Context transcends causality.
Causality transmits content.
‘A Content’ turns over to reveal ‘an’ other side.
This other side reveals a hidden context.
Do this over and over.

example of inferring causality from content:

context

Context is hard. Contexts are much harder.

(Semi) Final test:

Ford Clitaurus from MP Cunningham on Vimeo.

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Jerome Bruner

Jerome Bruner will be 101 years old October 1.

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A Magic Trick: Explain By Creating

In trickster’s case, how did mental fakery come to replace incarnate fakery?

It is one thing for trypanosomes to change their skins; another for Raven to become a leaf floating in spring water; another still for storytellers to have imagined Raven in the first place, or for one of us to reimagine him. Before picking these strands apart, however, we should remember that the mythology itself asks us to confuse them. Coyote stories point to coyotes teaching about the mind, the stories themselves look to predator-prey relationships for the birth of cunning. These myths suggest that blending natural history and mental phenomena is not an unthinkable conflation, but on the contrary, an accurate description of the way things are. To learn about intelligence from Coyote the meat thief is to know that we are embodied thinkers. If the brain has cunning, it has it as a consequence of appetite; the blood that lights the mind gets its sugars from the gut.
-Lewis Hyde, Trickster Makes This World: Mischief, Myth, and Art.

Creating Is Explaining

in Jonas, see (*) below

The subject becomes a game that hides through and in his cause from his cause, the (external) precondition laying bare the (internal) foundation. – Julie Kristeva

FB-Wild-Dialog

The tracking that any [image] instrumentalizes is an adventure that is always immediate, happening now, registering the dynamics of belief.

(adapted, substituting |image| for |text|) via, -Elaine Jahner, “Trickster Discourse and Postmodern Strategies.”)

Stephen Calhoun, Cleveland artist experimental photographer

The Jester (2016) Stephen Calhoun

“Play around with it, intentionally.” That would be the clue. I’m wandering around the following: participation, experience of art, play, cleverest trick.

If you could give up tricks and cleverness, this would be the cleverest trick! (version of Rumi, John LeMoyne)

An example of a clever trick in the experience of art is any expert critical opinion that is by (socially-constructed) necessity blinded to, unbounded from, the actuality of the embodied knowing which emerges from consciousness being aware and present as a matter of experiencing art, or, experiencing any ‘scene,’ so-to-speak.

Opinions like this are like standing at the end of the diving board and not wanting to dive in.


Do playful systems know that they play? [pdf]
Michael Straeubig, Plymouth University
The Philosophy of Computer Games Conference, Malta 2016

From autopoiesis to neurophenomenology: Francisco Varela’s exploration of the biophysics of being [pdf]
Antoine Lutz, et al 2003

Toward a neurophenomenology as an account of generative passages: A first empirical case study [pdf]
Antoine Lutz
LENA – Neurosciences Cognitives et Imagerie Cérébrale 2002

(*) A cybernetic model of design research: Towards a trans-domain 1 of knowing
Wolfgang Jonas, The Routledge Companion to Design Research 2014

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Unities

Mind-Reading Cartoon

One is the loneliest number that you’ll ever do
Two can be as bad as one
It’s the loneliest number since the number one

No is the saddest experience you’ll ever know
Yes, it’s the saddest experience you’ll ever know

‘Cause one is the loneliest number that you’ll ever do
One is the loneliest number, whoa-oh, worse than two

It’s just no good anymore since you went away
Now I spend my time just making rhymes of yesterday

One is the loneliest number
One is the loneliest number
One is the loneliest number that you’ll ever do

One is the loneliest
One is the loneliest
One is the loneliest number that you’ll ever do

It’s just no good anymore since you went away

(Number)
One is the loneliest (number)
One is the loneliest (number)
One is the loneliest number that you’ll ever do

Nillson/Edwards

Stephen Calhoun artist

I’ve been making mandalas. This represents a regression in both the terms of psyche, and, my own growing artistry. This is a local reconfiguration for the sake of doing different experiments concerned with the singularity given by the whole “O,” the eye, the core, the centrifugal oneness. Empirically, mandalas don’t grip the viewer for the same reasons a complex work chock full of partially hidden patterns and relations grip someone. Yet, as the dictionary tells us, mandala means magical circle.

http://artiststephencalhoun.com/image-sets-and-series/mandalas/

Yet, everybody at times enjoys partaking of some regression! Going backward sometimes means moving back in time toward innocence, or moving to a previous point at which point the bad mojo had not arrived, or been elected.

Mandalas are the warm blanket of the world of created manmade forms.
My mandalas…

Read more: Three Dog Night – One (is The Loneliest Number) Lyrics | MetroLyrics

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drawn or repulsed, instant realization of sympathy or antipathy

TOOLS OF IMAGINATION from Kristyna on Vimeo.

I like mathematics because it is not human and has nothing particular to do with this planet or with the whole accidental universe – because like Spinoza’s God, it won’t love us in return. ~Bertrand Russell, 1912

4SymbolsofYWHY

1.01 'Circles Within Circles' from Simon F A Russell on Vimeo.

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Spontaneous Dialectics In ‘Problem Depth’

Familiar Matrix series-blank

Problem-solving oriented version of a four-square matrix.

Familiar Matrix series 2

I’ve added (and overlaid,) two valence drivers–these are the typical pairing used to deploy evaluation of antipathy and sympathy, a basic starting point.

Familiar Matrix series 3

An intention for learning is articulated.

Two dichotomies are randomly drawn from the master set of 96 dichotomies, a part of the tool, Playing With the Opposites. These are next plotted, with Plot #1 placed first.

Comment:

The obvious location of a dialectical tension first jumped out from the upper left quadrant.

Bring creative work to the world pushes away the mysterious element in the actual problem, yet, this antipathy is conjoined with a sympathetic mystery located in the setting.

The question for further wandering or exploration is to, I propose, locate the nature of the sympathetic mystery in the setting of the problem, in the art world. This mystery’s nature would be something deeply obscured yet attractive as a matter of what little is known about it.

The other drivers, familiarity/unfamiliarity might serve as kernals for winding up/down the dialectical reflection.

In each quadrant of the matrix there are two dialectical loops given by each pair of valences. For example, in the lower right quadrant are:

Problem / toward / inner masculine // (2) Setting / away from / inner masculine

Problem / familiar / inner masculine // (2) Setting / unfamiliar / inner masculine

 

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Direction of the Possible

changedirection

Man can live the most amazing things if they make sense to him. But the difficulty is to create that sense. It must be a conviction, naturally; but you find that the most convincing things man can invent are cheap and ready-made, and are never able to convince him against his personal desires and fears. — C.G. Jung, The Essential Jung: Selected Writings, p. 90

Teaching Cartoon-Possibilities

One day the Nasruddin went with some men a-fishing. They cast the net into the sea, and the Nasruddin cast himself into the net. ‘O Nasruddin,’ said they, ‘what are you about?’ ‘I imagined myself a fish,’ he answered.

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Roger’s Blues

Without wishing it, we human beings are placed in situations in which the great principles entangle us in something, and God leaves it to us to find a way out. C.G. Jung (Good and Evil In Analytical Psychology, Civilization In Transition)

My neighbor Roger Talbott recently retired from his post as a Methodist minister. I’m following his new blog Fear Not Online. At the moment he understands it will be concerned with the second half of life.

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Creative Fire

In this second volume of The Sparks of Randomness, The Atheism of Scripture, Henri Atlan pursues his investigation of human life, which he grounds in a distinctive intermingling of the biological and cognitive sciences and traditions of Jewish thought. The Atheism of Scripture offers up a paradox: its audacious thesis is that the Word or revealed scripture can be better understood without God. It must be decrypted or analyzed atheistically, that is, not as divine revelation, but in and of itself.

The Sparks of Randomness, Volume 1: Spermatic Knowledge (Cultural Memory in the Present) Amazon

What does it mean to be the being observer?

[General Complexity] draws its epistemological implications from the point of view of the subject who knows: complexity would compose a “new paradigm” (Morin, 1977) or “new alliance” (Prigogine and Stengers, 1979), which is potentially transdisciplinar. Therefore it gives a theoretical account of the properties of self-organization and autonomy of the physical, biological, and social systems from the perspective of the process of their observation. Complexity would express the extent of ignorance of an observer who is unaware of the information of the observed system itself (Atlan, 1979) and the process of “construction” (von Foerster, 1981) of an external object that is unattainable by the cognitive system of a subject. It is characterized more by their own “operational closure” and “internal consistency” (Varela, 1979) than by the faithful representation of the external reality. This approach, going back to the historic Macy Conferences (1946-1953) on Cybernetics (Dupuy, 2000), was widely developed in the 70s since the transition from a “first-order cybernetics” or cybernetics of observed systems (Wiener, 1948) to a “second-order cybernetics” or “cybernetics of observing systems” (von Foerster, 1981). A. Malaina, 2015

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Thick Over Thin, Beyond the Need to Know, Deep Digging

Stephen Calhoun artist

twitter meme series via @sq1learning aiming to cause thinking/feeling

If one wants to get to the absolute bottom of something, presumably for many kinds of human somethings, the journey to reach the bottom will:

(1) take time
(Rule of thumb: if it seems like it will take too much time, you’re at the start of the right path)

[paradoxical dialectic #1]
(2) demand suspension of reactions
(3) cause encounters which elicit antipathy and sympathy

(4) require configuration of viable abductions at ‘ripe’ waystations (during the journey)

[paradoxical dialectic #2]
(5) be advantaged by one feeling through one’s self feeling through the subject
(6) be advantaged by enacted agency removed from the subject’s ideology/personal culture

(7) be advantaged by researcher’s understanding of the imposition provided by their own ideology

(8) be completed by the invocation and instantiation of negative capability

These dispositional elements support deliberate knowing (learning) and stand against the varieties of thin approaches, each of which is anchored in a singular routine to obtain, ‘not really needing to know much more than I can easily know without spending more time, and certainly not challenging myself to learn more–beyond where I habitually like to stop learning.’

(Substitute satisfyingly for habitually to capture the reflexive certainty, “know enough already, thank you!” Enough is equivalent to knowing all one needs to know.

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Silence, Healing

Heraclitus Throws Down

Failure does not matter in life. To a progressive person even a thousand failures do not matter. He keeps success before his view, and success is his even after a thousand failures. The greatest pity is when life comes to a standstill and does not move any further; a sensible person prefers death to such a life. (Pir Inayat Khan)

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Implicit Sacramental Fallacies (Re: Gregory Bateson on the Nature of the Sacred)

A linear concept of causality cannot adequately explain the interactions of a complex
system or Gestalt. The classical scientific paradigm is sufficient only for understanding
carefully isolated phenomena, where unidirectional cause and effect relationships occur
between interacting pairs, e.g., between one thing and another thing. – Lawrence Bale (Gregory Bateson, Cybernetics, and the Social/Behavioral Sciences)

Gregory Bateson: Am I using explanation in the same sense you are? I’m not sure. By explanation I would mean mapping a bunch of phenomena onto a tautology. The tautology being such that you cannot doubt the steps contained within it. The propositions you can doubt, but the steps you cannot. If P…then P…all right. This means that what is contained in the tautology is relations, only relations

Paul Ryan: Right.

Gregory Bateson: In order to explain, we build a tautology and map the things onto the tautology. And in order to strengthen our explanation we shall then go into what Peirce calls abduction and find other cases under that tautology.
(Metalogue: Gregory Bateson, Paul Ryan via earthscore.org)

In a computer, which works by cause and effect, with one transistor triggering another, the sequences of cause and effect are used to simulate logic. Thirty years ago, we used to ask: Can a computer simulate all the processes of logic? The answer was “yes,” but the question was surely wrong. We should have asked: Can logic simulate all sequences of cause and effect? The answer would have been: “no.” (Gregory bateson, Mind and Nature)

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Make Free Play Great Again

FreePlay-April 17-2016

Free Play’s ethic, as I understand it since 2002, is to integrate a wide variety of motivations to participate in our ongoing experiment. This does include integrating those who are primarily concerned with winning, and concerned with their own performance, but this ethic is not congruent with imposing one’s own competitive ethic on one another. Everybody gets to play and do their own thing as long as this doesn’t poison the very ethic under which we successfully integrate this great jumble and mash-up of aspirations.

This game is in no way, primarily or secondarily, about winning/losing. Free Play Softball is about spontaneously self-organizing to provide a deeply human opportunity for PLAY and PLEASURE and big hearted, freely enjoined, FUN.

Blue-Cap-1080

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Pareto Trap

Pareto-Trap

Years ago I offered to a musician I was working with (what struck me at the time) to be a commonsense insight: spend your time leveraging your fans who get it and much less time trying to convince every last person to like your music. We then discussed the powerful draw the unconverted have on the creative person’s aspiration to have their creations liked.

At the time, my sense of marketing music was attached to three ideas, (1) think globally, act locally, (2) thoroughly understand what any middleman does, and what is in it for them (3) Who gets it? Always be mindful of the 80/20 Rule.

The 80/20 Rule, the Pareto Efficiency, suggests that in any deployment of resources, such as personal time and energy, there are optimal, and, sub-optimal matchings. If one spends time on converting hard cases, that time is lost forever. But, it could be spent converting both easy cases and strong ‘leaners.’

(Although I don’t work in the music business anymore, I would add a fourth principle to my simple foundational set: (4) Any minute spent on “A” cannot be recovered to spend on [B]. Time is lost forever.)

A friend described the proliferation of dating dead ends and asked me how much a hard dating case should be indulged. She described a stereotypical kind of prospective romantic partner: afraid to diligently pursue deeper connection.

(her) When does one give up?

(me) As soon as you realize the person is combining fear and lack of self-awareness.

(her) This often pops up on the first date.

(me) Better you find out sooner, rather than later.

(her) Harsh suggestion!

(me) 80/20 Rule. After all, the optimal efficiency is realized when you are having a first date with a self-aware man who is fearless about partnering.

PARETO TRAP >my term :-)

The Pareto Trap, a construct of critical cognition, states that systemic feedback in some occasions of Pareto inefficiency will reinforce that the negative subject is all there is.

We only have customers with problems.

There are only scared man-child single men.

This follows from the inefficient deployment of cognitive resources that experientially accrue and come to bias the operative system self-awareness.

To break the Pareto Trap, in the dating example, means to spend less time with unlikely candidates; and, assuming such candidates represent a substantial majority, it may be most efficient to knock each out of contention for the sake of maximizing an encounter with a rarer, likely candidate.

(As several of my close friends know, at least this is an experiment one can do.)

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System Attractions – Seek simplicity, and distrust it. (A.N. Whitehead)

Complex Matrix

What follows is brief foray into a schematic phenomenology about what comes easy and what comes hard. Ha! Don’t bother googling schematic phenomenology!

Complex Matrix 2

This schema is a picture of my general meaning-making relationship to two joined aspects of any system. This schema summarizes this relationship, so, it represents a Hard Simplicity itself. The schema is simple because it summarizes complexity and leaves out a lot of detail, it is hard because it isn’t in the least bit self-evident. If it needs explanation, it is to a degree, hard,

Imagine there is an axle at the intersection of the axis, and, so the matrix itself can revolve. The schema captures the usual starting configuration for me in the ecology of a human system. By way of explanation, more information is needed. So: I’m a very forceful intuitive and I tend throw myself right into such a human system. That this system is by definition complicated, and that the full grain of its complexity is not revocable, means, in summary, that, often, this complexity is hard for me to see. The negative habit is: I do not, literally, at the beginning, naturally care enough,  to see the fine grain of complexity. Bull, meet china shop.

At the same time, I have natural access to proven tools which allow me to discover and integrate systems elements, operations and data. This personal process operates on the continuum marked between Simple-Hard and Simple-Easy. Simple-Easy is the most accessible, is easiest for me. But, it isn’t satisfying, so I knock at the door of Complex-Easy.

What could be easier than that, right? And yet, maintaining simplicity is not only difficult, it is often ill-advised. In virtually any context—business planning, software development, pizza making—the immature simplicity associated with first drafts, early prototypes, and initial versions tends to be unsatisfyingly empty. Such partial solutions are necessary starting points but inadequate as final products because they lack the essential qualities found in more mature versions. Keeping things simple impedes progress, which is why we add things to our designs. We make them more complicated in order to make them better. It is only when we go too far that an epic level of complexity makes the final product unusable.

And this is where things can get a little tricky. Just because there is such a thing as too simple and such a thing as too complex does not mean the best solution sits in a mythical sweet spot between simplistic and complicated, as if the territory in question could be represented by a single straight line. Reality is more complicated than that, and straight lines seldom make for interesting journeys. There are bends in the road we need to be aware of. If we overlook them we’ll either end up following the road to a bad part of town or jumping off the tracks entirely. Dan Ward, The Simplicity Cycle: Soda, Swordsmen, and Road Maps | Simplicity Manifesto pdf

Attention and practice allow me to rotate the Hard-Complex into the realm where my proven tools are effective. Still, I’m not able to effectively drive my meaning-making and understanding of the Hard-Complex into the brightest light where, and at which point, my most positive and practiced tools for systems awareness are always a snap to access.

Rotation is not metaphoric in this respect: the polarities of the schema reflect that attention is largely deployed, and its focal point guided toward, the direction of the single poles of these basic classes. Where one side comes into greater resolution, the other side recedes.

There is a reflexive third order cybernetic aspect too: self-observation verifies that this blind spot exists when I turn my attention toward the deep grain of my own self-system.

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Moral Perception

Paysage avec Orion aveugle cherchant le soleil - Nicolas Poussin -  1658

Paysage avec Orion aveugle cherchant le soleil – Nicolas Poussin – 1658

What can we learn from Buddhist moral psychology? Jay L. Garfield (excerpt from Engaging Buddhism: Why it Matters to Philosophy

It is hard to avoid the conclusion that perception itself is morally charged. If I see women as tools, or Latinos as fools, the damage is done. That perception involves the formation of intentions that are morally problematic on their face, and that lead to harms of all kinds. Perceiving in that way makes me a morally reduced person. If, on the other hand, I perceive people as opportunities to cooperate, or to provide benefit, I perceive in a way that involves the construction of morally salutary intentions, good on their face, and productive of human goods. For this reason, much Buddhist ethical discourse eschews the articulation of duties, rules or virtues, and aims at the transformation of our mode of perceptual engagement with the world. Moral cultivation, on this view, is the cultivation of a way of seeing, not in the first a instance a way of acting.

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