Self-organization
Time, energy, equipment, and intellect have been invested in the research of artificial life. Knowledge derived from this research can be used to advance models of individual and social life. This knowledge tells us that diversity and self-organization, for instance, prompted by structural characteristics and externalized through emerging functions, maintain the impetus of evolution in a living system. Obviously, humans belong to such a system. In the past, we used to focus on social forms of variable organization. Within such forms, iterative optimization and learning take place as an expression of internal necessities, not as a result of adopted or imposed rules of functioning.
The entire dynamics of reproduction that marks today"s states and organizations in the business of population control, needs to be reconnected to the pragmatic context. As a result, we can expect that communities structured on such principles are endowed with the equivalent of social immune systems, able to recognize themselves and to counteract social disease. Reconnection to the pragmatic context needs to be understood primarily as a change of strategy from telling people what has to be done to engaging them in the action. All the promises connected to the fast-growing network of networks are based on this fundamental a.s.sumption. A social immune system ought to be understood as a mechanism for preventing actions detrimental to the effective functioning of each and every member of the community. Social disease entails connotations characteristic of a system of good and bad, right and wrong. What is meant here is the possibility that individual effort and pragmatic focus become disconnected.
Reconnection mechanisms are based on recognition of diversity and definition of unity, means, goals, and ideals.
Adaptability results from diversity; so does the ability to allocate resources within the dynamic community. More than in the past, and more than today, individuals will partake in more than one community. This is made possible by means of interaction and by shared resources. Today"s telecommuting is only a beginning when we think of the numbers of people involved and the still limited scope of their involvement. The old notion of community, a.s.sociated mainly with location, will continue to give way to communities of interests and goals. Virtual communities on the Internet already exemplify such possibilities. The major characteristic of such self-organizing social and cultural cells is their pattern of improvement in the course of co-evolution, which reflects the understanding that political and social aspects of human interaction change as each person changes.
The model described, inspired by the effort to understand life and simulate properties pertinent to life through simulations, applies just as much to the natural as to the artificial. Global economy, global political concerns, global responsibility for the support system, global vested interests in communication and transportation networks, and global concern for the meaningful use of energy should not lead to a world state- not even Boorstin"s Republic of Technology will do-but to a state of many worlds. Complexities resulting from such a scale of political practical experiences are such that self-destruction, through social implosion, is probably what might happen if we continue to play the game of world inst.i.tutions. The alternative corresponds to decentralization, powerful networking a.s.sociated with extreme distributions of tasks, and effective integrating procedures.
In more concrete terms, this means that individuals will const.i.tute their ident.i.ty in experiences through which their particular contribution might be integrated in different actions or products. They will share resources and use communication means to optimize their work. Access to one another"s knowledge through means that are simultaneously open to many inquiries is part of the global contract that individuals will enter, once they acknowledge the benefits of accessing the shared body of information and the tools residing on networks. Self-organizing human nuclei of diverse practical experiences will allow for the multiplicity of languages of the civilization of illiteracy, freedom from bureaucracy, and more direct co-partic.i.p.ation in the life of each social cell thus const.i.tuted.
Advanced specialized knowledge, empowering people to pursue their practical goals with the help of new languages (mathematical notation, visualization, diagramming, etc.), usually insulates the expert from the world. If circ.u.mstances are created to meaningfully connect practical experiences that are relevant to each other, fragmentation and synthesis can be pursued together.
We are very good at fragmentation-it defines our narrow specialties. But we are far less successful in pursuing synthesis. The challenge lies in the domain of integration.
Since human activity reflects the human being"s multi-dimensionality, it is clear that nuclei of overlapping experiences, involving different perspectives, will develop in environments where resources are shared and results const.i.tute the starting point for new experiences. The ident.i.ty of people const.i.tuting themselves in the framework of a pragmatics that ensures efficiency and diversity reflects experiences through many literacies, and survival skills geared towards co-evolution, not domination. Co-evolving technology is only an example. From the relatively simple bulletin boards of the early 1960"s to the Internet and Web of our day, co-evolution has been a concrete practical instance of the const.i.tution of the Netizen. Michael Hauben, who coined the term, wanted to describe the individuals working towards building a cooperative and collective activity that would benefit the world at large.
Conflicts are not erased. The Net community is not one of perfection but of antic.i.p.ated and desired diversity, in which imperfection is not a handicap. Its dynamics is based on differences in quant.i.ty and quality, and its efficiency is expressed in how much more diversity it can generate.
The solution is the problem. Or is the problem the solution?
The inadequacy of literacy and natural language, undoubtedly the main sign system of the human species, is brought more forcefully to light against the background of new forms of practical experiences leading to human self-const.i.tution through many sign systems. Extremely complex pragmatic circ.u.mstances, predicated by needs that long ago surpa.s.sed those of survival, make the limits of literacy-based language experiences stand out. This new pragmatics demands that literacy be complemented with alternative means of expression, communication, and signification. The a.n.a.lysis of various forms of human activity and creativity can lead to only one conclusion: the patterns of human relationships and the tools created on the foundation of literacy no longer optimally respond to the requirements of a higher dynamics of human existence.
Misled by the hope that once we capture extensions in language-everything people do in the act of their practical self-identification-we could infer from these to intensions-how a particular component unfolds-we have failed to perceive the intensional aspects of human actions themselves. For instance, we know of the diverse components of the practical experience of mathematics-a.n.a.lytic effort, rationality, symbolism, intuition, aesthetics. But we know almost nothing about each component.
Some simply cannot be expressed in language; others are only reduced to stereotype through literate discourse. Does the power of a mathematical expression rely on mathematical notation, or on aesthetic quality? How are these two aspects integrated?
Where and how does intuition affect mathematical thinking?
The same criteria apply, but more critically, to social activities. Interactions among people involve their physical presence; their appearance as beautiful, or fit, or appropriate; their capability to articulate thoughts; their power of persuasion; and much more. Each component is important, but we know very little about the specific impact each one has.
Surprised at how dictators come to power, and even more by ma.s.s delusion, with or without television as part of the political performance, we still fail to focus on what motivates people in their manifestations as racists, warmongers, hypocrites, or, for that matter, as honest partic.i.p.ants in the well-being of their fellow humans. When the argument is rotten but the ma.s.s follows, there is more at work than words, appearance, and psychology.
Language has projected the experience involved in our cultural practice, but has failed to project anything particularly relevant to our natural existence. Thus patterns of cultural behavior expressed in language seem quite independent of the patterns of our biological life, or at least appear to have acquired a strange, or difficult to explain, independence.
We must give serious thought to our obsession with invulnerability, easy to conceptualize and express in language.
It is, for instance, embodied in the medicine of the civilization of literacy. The abrupt revelation of AIDS, marking the end of the paranoia of invulnerability, might help us understand the ramifications of the uncoupling of our life in the domain of culture-where human s.e.xuality belongs-and our life in the domain of nature-where reproduction belongs. Magic reflected the attempt to maintain a harmonious relation with the outside world. It has not yet been decided whether it is medicine-the reified experience of determinism applied in the realm of individual well being-or a parent"s embrace that calms a baby"s colic; or whether the psychosomatic nature of modern disease is addressed by the technology of healthcare in our days.
What we already know is that populations were decimated once new patterns of nourishment and hygiene were imposed on them. When an attained balance was expelled by a foreign form of balance, life patterns were affected. This happened not only to populations in Asia, Africa, Australia, and New Zealand, but also in the native populations of the American continents. Medical concepts resulting from a.n.a.lytic practical experiences of self-const.i.tution-many reified in the medicine of the civilization of literacy-defy the variety of possible balances and embody the suspicion that "The solution is the problem."
Literacy, when applicable, works very well, but it is not the universal answer to humankind"s increasingly complex pragmatics. In the fortunate position of not having totally abandoned experiences with sign systems other than language, people have been able to change the patterns of training, instruction, industrial production, modern farming, and healthcare. Patterns of practical understanding of domains which for a very long time were concealed by literacy are also affected: pattern recognition, image manipulation, design. As a result, new methods for tackling new areas of human experience are becoming possible. Instead of describing images through words, and defining a course of action or a goal through a text, and then having the text control the use of visual elements, people use the mediating power of design systems with integrated planning and management facilities. A new product, a new building, and concepts in urban planning are generated while the pertinent computer program computes data pertinent to cost, ecological impact, social implications, and interpersonal communication. The practice of transcending literacy, while still involving literacy, also resulted in the development of new skills: visual awareness, information processing, networking, and new forms of human integration, far less rigid than those characteristic of integration exclusively through verbal language.
There is no need to eliminate literacy, as there is no need to reduce everything to literacy. Where it is still applicable, literacy is alive and well. On the Internet and World Wide Web, it complements the repertory of means of human interaction characteristic of computer-mediated communication. Television holds a large audience captive in one-way communication. The ambition of the World Wide Web is to enable meaningful one-to-one and one-to-many interactions.
The civilization of illiteracy is one of diversity and relies on the dynamics of self- organization. But in order to succeed, several conditions need to be met. For instance, we have not yet developed in appropriate practical experiences of human self- const.i.tution the ability to think in media other than natural language. Like many beginners in a new language, people still translate from one language to another. When this does not work, they look for help in the language they know, instead of formulating questions in the alternative language in which they suspect they can be answered. After intuition was eliminated by rationality and system, only minor effort is made towards understanding how intuition comes about, whether in mathematics, medicine, sports, the arts, market transactions, war skills, food preparation, and social activities.
In the civilization of literacy, people were, and to a great extent still are, able to ignore some forms of human relationships without affecting the general outcome of human practice. Within the new scale and dynamics, human civilization relies on the interplay of more elements. The timing involved in integrating this diversity is much more difficult to accomplish through literacy-based methods, even though timing is critical to the outcome. Literacy captures the rough and linear level of relations. New practical experiences of higher efficiency require finer levels and tools adequate to non- linear phenomena for dealing with the parallel processes involved in the self- const.i.tution of individuals and of society.
From possibilities to choices
If the multiplication of possibilities were not to be met by effective ways of making choices, we would be sucked into the whirlwind of entropy. In practice, this translates into an obvious course of events: allowing for new possibilities, which sometimes take the appearance of alternatives, means to disallow certain known and practiced options of confirmed output. For example, where democracy is taken over by bureaucracy, the town meeting fulfills only a decorative function. There is nothing of consequence in the American President"s State of the Union address, or in the conventions where political parties nominate candidates for the Presidency. With the choice of local and national political representation, the possibility to directly partic.i.p.ate in power is precluded.
The possibility of using sign systems other than language is far from being a novelty. Even the possibility of achieving some form of syncretism is not new by any means. What is new is the awareness of their potential malfunctioning and of the potential for losing control over forms of praxis that become highly complex. From among the many ways the relation between the individual and the community is manifested, the condition of the legal system is probably the best example. Whether independent, const.i.tuting a domain of regulations and checks with its own motivations, or part of other components of social and political life, the inst.i.tution of justice encodes its typologies, cla.s.sifications, and rules in laws. This domain parallels one of human interactions where expected values are permanently subjected to the scrutiny of the pragmatic activity. Integrity of the individual and his lawfully acquired goods, the binding nature of commitments, and prohibition of misrepresentation or of rules essential to the well being of the community are rules on which legal experience developed. Right and wrong, once identified under circ.u.mstances of direct practical experience through consequences for the community"s well being, are now const.i.tuted in a domain with a life and rules of its own.
Killing, stealing, and misrepresentation are actions well defined in the written texts of the law. But the law itself, anch.o.r.ed in literacy, consequently detached itself from the real world and now const.i.tutes its own reality and motivations. Since this is the case, it is no surprise that legal practice turns out to be nothing more than interpretations of texts and attempts to use language to bring about an outcome based on chimera, not reality.
The legal system reacts to innovation by forcing rules originating in other pragmatic frameworks-the strong evidence of DNA a.n.a.lysis is only one example-to fit its own criteria of evaluation. Instead of const.i.tuting a proactive context for the unfolding of the human genius, legal praxis ends up defending only its own interests. The jury system in the USA might appear to many people as an expression of democracy. In the pragmatic context in which the jury system originated, even the notion of peer made sense, since it applied to a reduced and relatively h.o.m.ogeneous community. Today, the jury has become part of the odious equation of the dispute between lawyers. The jury is selected to reflect the lowest common denominator so that its members, mostly incompetent, can be manipulated in the adversarial game of the performance produced under the generic label of justice.
As an extension of literate language, the experience of legal language builds on its own rules for efficient functioning and establishes criteria for success that corrupt the process of justice. It is a typical example of malfunctioning, probably as vivid as the language of politics. Judicial and political praxes doc.u.ment, from another angle, how democracy fails once it reaches the symbolic phase manifested in the bureaucracy of the legal system and of reified power relations.
Coping with choice
Self-definition implies the ability to establish a domain of possibilities. But possibilities do not present themselves alone. In the transition from the civilization of literacy to the new civilization of illiteracy, the global domain of possibilities expands dramatically, but the local, individual domains probably narrow in the same proportion. This happens because what at the global level looks like a multiplication of choices, at the level of the individual appears as a matter of effective selection procedures. As long as there is little to choose from, selection is not a problem.
The primitive family had few choices regarding nourishment, self-reproduction, and health. Choices increased as the practical experiences of self-const.i.tution diversified.
Migrating populations chose from among selections different from those available to settled human beings. The first known cities embodied a structure of relations for which written language was appropriate. The megalopolis of our day embodies a universe of choices on a different scale. Within such a domain of possibilities, there are no effective selection procedures.
Reduction from practically infinite choices to a finite number of realizations is at best a matter of randomness and exposure.
Inversely, the slogan "Act locally, think globally" can easily lead to failure. Many accomplishments that are successful on a local scale would fail if applied globally if they do not integrate awareness of globality from the beginning.
Within literacy, the expectation that literate people receive, by virtue of knowledge of language, good selection procedures-considered as universal and permanent as literacy itself-was part of its multi-layered self-motivation. In the civilization of illiteracy, this expectation gives way to pursuing consecutive choices, all short-term, all of limited scope and value-free, which even seem to eliminate one"s own decision. It appears that choices grab individuals. This explains why one of the main drives in the world today is towards greater numbers of people seeking to live in cities. Once a choice is exhausted, the next follows as a consequence of the scale, not as a result of searching for an alternative. This applies as well to professional life, itself subject to the shorter cycles of renewal and change.
The powerful mechanism of social segmentation, the result of the many mediating mechanisms in place, makes the problem of coping with choice look like another instance of democracy at work.
Let"s consider some of these choices: to distribute, or not to distribute, condoms to high school and junior high school students; to confirm or deny the right to end one"s life (pro-choice or pro-life); to expand heteros.e.xual family privileges to h.o.m.os.e.xual cohabitation; to introduce uniform standards of testing in education. These examples are removed from the broader context of human self-const.i.tution and submitted, through the mechanism of media- ocracy, more to market validation than to a responsible exercise of civic responsibility.
Mediation mechanisms characteristic of the civilization of illiteracy cause the choices that a community faces to become almost irrelevant on the individual level. In the new universe of possibilities, expanding as we speak, human beings are giving up autonomy and self-determination, as they partic.i.p.ate in several different communities. They share in the apparent choices of society insofar as these match their own possibilities and expectations. But they often have the means to live outside a society when their choices (regarding peace, war, individual freedom, lifestyle, etc.) are different from those pursued by states. Citizens of the trans-national world partake in the dynamics of change to a much higher degree than do people dedicated to the literate ideals of nationalism and ethnicity.
We can fly to the moon (and people will, either as partic.i.p.ants in the s.p.a.ce program or as paying pa.s.sengers). We can afford partaking in unique events- concerts, contests, auctions-some in person, others through the electronic means they can afford.
Each individual can become president or member of some legislative body; but only some can afford applying for these positions. Whether through wealth, intelligence, sensitivity, race, gender, age, or religion, we are not equal in our possibilities, although we are equal in our rights. Coping with choice involves matching goals and means of achieving them.
Literacy is a poor medium for this operation, which takes place between individuals and the many communities to which they belong. The various languages of the pragmatic identification of all those involved in coping with choice operate more effectively.
The network of interrelations that const.i.tute our practical existence and the patterns of these relations will continue to change and become globally more complex and locally more confined. While we gain global freedom, we lose local dynamics.
At the particular level at which we input our mediating performance, we are in almost total control of our own efficiency. Each of the many service providers for industry, physicians, lawyers, or writers is an example of local choices reflected in the increased productivity of those they service and of their own output. At higher levels, where these services are integrated-regardless of whether they provide rust control, X-ray processing, graphic design, or accounting-choices become more limited. Consequently, coordination becomes critical. The strategy of outsourcing is based on the notion that maximum efficiency requires specialization that companies cannot achieve. If the process continues in the same direction, coordination will soon be the most difficult problem of practical experience. This is due to the complexity that integration entails, and to the fact that there are no effective procedures for simplifying it. The simpler each task, the more complex the integration. Short of submitting a law that reflects this situation, another thesis can be formulated: Overall complexity is preserved regardless of how systems are subdivided, or tasks distributed. Complexity is transferred from the task to the integration.
Trade-off
Awareness of possibilities is more direct than that of complexities. Trading choice and self-determination for less concern and higher rewards in terms of satisfying needs and desires is not an exciting alternative. Language has not brought the promised awareness of the world, but has made possible a strategy of confinement. The loss of language seems to trouble mainly people who work at language dissemination, maintenance, and awareness. However, after taking language for granted for a long time, people notice those instances when, in need of a word or trying to function in a world of language conventions, language is not up to the task. Faced with unprecedented experiences in scientific experimentation, large-scale communication, radical political change, and terrorism, people observe that they do not have the language for these phenomena.
They look for words and ultimately realize that those words, a.s.sumed to exist, cannot be found because the pragmatic framework requires something other than language. In contrast to tools, like the ones we keep around the house or see mechanics and plumbers using, language is not taken away or lost because we are our language. What is lost from language is a certain dimension of human being and acting, of appropriating reality and producing and exchanging goods, of acknowledging our experience and sharing it with others.
Cultural, historical, economic, social, and other developments contribute to our notion of literacy. Its crisis is symptomatic of everything that made literacy necessary and is based on the particular ways in which literate societies function. This statement does not suggest that the crisis of literacy implies a cultural or economic crisis. For instance, women"s emanc.i.p.ation did not start with the emanc.i.p.ation of language. In j.a.panese, in which the man-woman distinction goes so far as to require that women use a different vocabulary than men, women"s emanc.i.p.ation could hardly be considered. As an expression of a specific type of social relations, this distinction in language maintains a status against which women might feel ent.i.tled to react.
Many other patterns of human interaction, which prompt practical action for change, are deeply seated in language. Watching our children, upon whom we impose literacy, grow, we almost always count the words they learn and evaluate their progress in articulating desires, opinions, and questions. What we neglect to ask is what kind of world does language bring to them in the process of learning language? What kind of practical experiences does language make possible? When children break loose of our language, it is almost too late to understand the problem.
Language use seems so natural that its syntactic and value-loaded conventions are not questioned. We accept language as it is projected on us. It comes with G.o.ds or G.o.d, goodness, right, truth, beauty, and other values, as well as distinctions (s.e.xual, racial, generational) that are held to be as eternal as we were taught that language itself is. We project language on our children only in order to be challenged by them through their own language, pretty much attuned to their different pragmatic frame of reference.
As a framework within which parents, and ultimately society, want children to think, communicate, and act, language appears to have two contradictory characteristics: liberty and constraint.
The all-encompa.s.sing change we are witnessing concerns both. In order to function effectively in a society of very specialized patterns of interaction, people realize that a trade-off between liberties and constraints is inescapable. On the level of social and cultural life, people realize that constraints, represented by accepted prejudices and ideologies, impinge upon their limited s.p.a.ce of decision-making and infringe upon individual integrity.
Language turned out to be not only the medium for expressing liberating ideals, but also a stubborn embodiment of old and new prejudices. It is also the instrument of deception, and bears in its ideal of literacy the most evident deception of all-literacy as a panacea for every problem the human species faces, from poverty, inequity, and ignorance to military conflict, disease, starvation, and even the inability to cope with new developments in science and technology. Interestingly enough, Netizens believe the same thing regarding the Internet! In their campaign for free choice of literacy, they are just as dogmatic about their type of literacy as the Modern Language a.s.sociation, for example, is about the old-fashioned kind.
We can accept that this world of enormously diversified forms of human practice (corresponding to the diversity of human beings) requires more than one type of literacy. But this is not yet sufficient condition for changing the current premise of education if the avenues of gaining knowledge are not developed.
The a.s.sumption that language is a higher level system of signs is probably correct, but not necessarily significant for the inference that in order to function in a society, each member has to master this language. To free ourselves of this inference will take more than the argument founded on the efficiency of illiterate and aliterate individuals who const.i.tute their ident.i.ty in realms where literacy does not dominate, or ceased being entirely necessary.
Learning from the experience of interface
The exciting adventure of artificially replicating human characteristics and functions is probably as old as the awareness of self and others. Harnessing tools and machines in order to maximize the efficiency of praxis was always an experience in language use and craftsmanship. So far, the most challenging experience has been the use of computers to replicate the ability to calculate, process words and images, control production lines, interpret very complex data, and even to simulate aspects of human thinking.
Programming languages serve as mediating ent.i.ties. Using a limited vocabulary and very precise logic, they translate sequences of operations that programmers a.s.sume need to be executed in order to successfully compute numbers, process words, operate on images, and even carry out the logical operations for playing chess and beating a human opponent at the game. A programming language is a translation of a goal into a description of the logical processes through which the goal can be achieved. Computer users do not deal with the programming language; they address the computer through the language of interface: words in plain English (or any other language for which interface is designed), or images standing for desired goals or operations. The entire machine does not speak or understand an interface"s high-level language. The interaction of the user with the machine is translated by interface programs into whatever a machine can process. Providing efficient interfaces is probably as important as designing high level abstract programming languages and writing programs in those languages. Without such interfaces, only a limited number of people could involve themselves in computing. The experience of interface design can help us understand the direction of change to which the new pragmatics commits us. At the end of the road, the computer should physically disappear from our desks. All that will be needed is access to digital processing, not to the digital engine. The same was true of electricity. Once upon a time it was generated at the homes or workplaces where the people who needed it could use it. Now it is made available through distribution networks.