Posts Tagged holism
A classic is a book that everyone has an no one reads. Or everyone wants to have read but doesn’t want to read. Or so said Mark Twain. Or so people say he said.
Two friends (count ’em, two!) read my last post on Thomas Kuhn and called me to discuss it. This is unprecedented. I didn’t really expect many people to read my random thoughts on esoterica from a half century ago. Like, geek out already. Actually, my Kuhn coverage has now been viewed 910 times. And I know that at least two of those “views” actually read it. I expect advertisers to be lining up at my door soon. Compare this to I Can Has Cheezburger. That site was getting 1.5 million hits a day in 2007.
One friend said that he had downloaded the Kindle sample of Kuhn’s The Structure of Scientific Revolutions and wasn’t able to get through more than a few pages. I should have warned my large reader base that nobody actually reads Kuhn. At least not much of it at once. Instead you mine Kuhn in the same way you mine other religious texts for statements that can be recontextualized (postmodernists love that word) to support your agenda. Seriously, it is much more fun to read about Kuhn than to read Kuhn. And Kuhn can’t hold a candle to Kuhnians – especially those Kuhnians who are rhetorically shrill. You know, the ones compelled to voice the urgency for society to choose between textual demodernism and subcultural dematerialism through a dialectic praxis paradigm that mandates art as a totality. I’m kidding.
The other friend (I think I actually have more than two friends, but two of them called to discuss Kuhn) challenged me on my accusing Kuhn of being a constructionist. I’m aware that many Kuhn fans insist that he was nothing of the sort. I’ll accept that Kuhn shares little with many constructionists, but will stick to my guns on the claim that the term accurately describes Kuhn as he presents himself in Structure. I think this despite the fact that Kuhn denied that his remarks on world-change were aligned with constructionism. At the same time Kuhn did, however, acknowledge a parallel between his views and with Kantian idealism. (walks like a duck…). Consider a couple of quotes from Structure:
“knowledge is intrinsically the common property of a group or else nothing at all”
“the proponents of competing paradigms practice their trades in different worlds… Practicing in different worlds, the two groups of scientists see different things when they look from the same point in the same direction”
(As an example of the wide range of use and misuse of Kuhn, this quote from Structure appears in The Politics of Gender in African American Churches by Demetrius K. Williams.)
“The man who premises a paradigm when arguing in its defence can nonetheless provide a clear exhibit of what scientific practice will be like for those who adopt the new view of nature. That exhibit can be immensely persuasive, often compellingly so. Yet, whatever its force, the status of the circular argument is only that of persuasion. It cannot be made logically or even probabilistically compelling for those who refuse to step into the circle. The premises and values shared by the two parties to a debate over paradigms are not sufficiently extensive for that. As in political revolutions, so in paradigm choice – there is no standard higher than the assent of the relevant community. To discover how scientific revolutions are effected, we shall therefore have to examine not only the impact of nature and of logic, but also the techniques of persuasive argumentation effective within the quite special groups that constitute the community of scientists.” – Chapter 9 of Structures, emphasis added.
[The] most fundamental aspect of the incommensurability of competing paradigms… is that “the proponents of competing paradigms practice their trades in different worlds. – as cited in: Scott L. Pratt (2009) Logic: Inquiry, Argument, and Order.
Yes, Kuhn’s constructionism is different from that of the postmodernist moral relativists. Kuhn is complex. He rejects epistemic presumptuousness and epistemic modesty at the same time – and does so rationally. He’s part philosophical realist and part logical positivist. He is not a strong constructionist, but but he’s a constructionist of some sort. Or so thinks this amateur multidisciplinarian.
How many Kuhnian constructionists does it take to change a light bulb?
You’re still thinking in terms of incremental change, but we need a paradigm shift.
William Storage 14 Jun 2012
Visiting Scholar, UC Berkeley Center for Science, Technology, Medicine & Society
I’ve been looking into the range of usage of the term “Design Thinking” (see previous post on this subject) on the web along with its rate of appearance in publications. According to Google, the term first appeared in print in 1973, occurring occasionally until 1988. Over the next five years its usage increased ten-fold, then calming down a bit. It peaked again in 2003 and has declined a bit since then.
Rate of appearance of “Design Thinking” in publications
since 1970 (bottom horizontal is zero) per Google.
More interesting than term publication rates was the Google data on search requests. I happened upon a strong correlation between Google searches for “Design Thinking” and both “Bible verse” and “scriptures.” That is, the rate of Google searches for Design Thinking rise and fall in sync with searches for Bible verses.
A scatter plot of search activity for Design Thinking and Bible verse from 2005 to present shows an uncanny correlation:
US web search activity for Design Thinking and Bible verse (r=0.9648) Source: Google Correlate
From this, we might conclude that Design Thinking is a religion or that holism is central to both Christianity and Design Thinking. Or that studying Design Thinking causes interest in scriptures or vice versa. While at least one of these four possibilities is in fact true (Christianity and Design Thinking both rely on holism), we would be very wrong to think the relationship between search behavior on these terms to be causal.
A closer look at the Design Thinking – Bible verse data, this time as a line plot, over a few years is telling. Searches for the both terms hit a yearly minimum the last week of December and another local minimum near mid-July. It would seem that time of year has something do with searching on both terms.
Google Correlate relative rates of searches on Design Thinking
and Bible verse, July 09-July 2011 (r=0.964)
If two sets of data, A and B, correlate, there are four possibilities to explain the correlation:
1. A causes B
2. B causes A
3. C causes both A and B
4. The correlation is merely coincidental
Item 3, known as the hidden variable or ignoring a common cause, is standard fare for politics and TV news (imagine what Fox News or NPR might do with the Design Thinking – Bible verse correlation). But in statistics, spurious correlations are bad news.
Spurious regression is the term for the scenario above. In this linear regression model, A was regressed on B. But there is some unknown C probably having to do with seasonal interest/disinterest due to time availability or more pressing topics of interest. Searches on Broncos and Tebow, for example, have negative correlations with Design Thinking and Bible verse.
Watch for tomorrow’s piece on Politics Thinking and Journalism Thinking.
Thomas E. Woods, Jr., in How the Catholic Church Built Western Civilization, credits the church as being the primary sponsor of western science throughout most of the church’s existence. His point is valid, though many might find his presentation very economical with the truth. With a view that everything in the universe was interconnected, the church was content to ascribe the plague to sin. The church’s interest in science had something to do with Easter. I’ll get to that after a small diversion to relate this topic to one from a recent blog post.
Catholic theologians, right up until very recent times, have held a totally holistic view, seeing properties and attributes as belonging to high level objects and their context, and opposing reductionism and analysis by decomposition. In God’s universe (as they saw it), behavior of the parts was determined by the whole, not the other way around. Catholic holy men might well be seen as champions of “Systems Thinking” – at least in the popular modern use of that term. Like many systems thinking advocates in business and politics today, the church of the middle ages wasn’t merely pragmatic-anti-reductionist, it was philosophically anti-reductionist. I.e., their view was not that it is too difficult to analyze the inner workings of a thing to understand its properties, but that it is fundamentally impossible to do so.
Unlike modern anti-reductionists, whose movement has been from reductionism toward something variously called collectivism, pluralism or holism, the Vatican has been forced in the opposite direction. The Catholics were dragged kicking and screaming into the realm of reductionist science because one of their core values – throwing really big parties – demanded it.
The celebration date of Easter is based on pagan and Jewish antecedents. Many agricultural gods were celebrated on the vernal equinox. The celebration is also linked to Shavuot and Passover. This brings the lunar calendar into the mix. That means Easter is a movable feast; it doesn’t occur on a fixed day of the year. It can occur anywhere from March 22 to April 25. Roughly speaking, Easter is the first Sunday following the first full moon after the spring equinox. To mess things up further, the ecclesiastical definitions of equinox and full moon are not the astronomical ones. The church wades only so far into the sea of reductionism. Consequently, different sects have used different definitions over the years. Never fearful of conflict, factions invented nasty names for rival factions; and, as Socrates Scholasticus tells it, Bishop John Chrysostom booted some of his Easter-calculation opponents out of the early Catholic church.
By the 6th century, the papal authorities had legislated a calculation for Easter, enforcing it as if it came down on a tablet. By the twelfth century, they could no longer evade the fact that Easter had drifted way off course.
Right around that time, Muslim scholars had just translated the works of the ancient Greek mathematicians to Latin (Ptolemy’s Almagest in particular). By the time of the Renaissance, Easter celebrations in Rome were gigantic affairs. Travel arrangements and event catering meant that the popes needed to plan for Easter celebrations many years in advance. They wanted to send out invitations specifying a single date, not a five week range.
Science appeared the only way to solve the messy problem of predicting Easter. And the popes happened to have money to throw at the problem. They suddenly became the world’s largest backer of scientific research – well, targeted research, one might say. John Heilbron, Vice-Chancellor Emeritus of UC Berkeley (who brought me into History of Science at Cal) put it this way in his The Sun in the Church:
The Roman Catholic Church gave more financial support to the study of astronomy for over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and, probably, all other, institutions. Those who infer the Church’s attitude from its persecution of Galileo may be reassured to know that the basis of its generosity to astronomy was not a love of science but a problem of administration. The problem was establishing and promulgating the date of Easter.
The tough part of the calculation was determining the exact time of the equinox. Experimental measurement would require a large observatory with a small hole in the roof and a flat floor where one could draw a long north-south line to chart out the spot the sun hit on the floor at noon. The spots would trace a circuit around the floor of the observatory. When the spot returned to the same point on the north-south line, you had the crux of the Easter calculation.
By luck or divine providence, the popes already had such observatories on hand – the grand churches of Europe. Punching a hole through the roof of God’s house was a small price to pay for predicting the date of Easter years in advance.
Fortunately for their descendants, scientists are prone to going off on tangents, some of which come in handy. They needed a few centuries of experimentation to perfect the Easter calculation. Matters of light diffraction and the distance from the center of the earth to the floor of the church had to be addressed. During this time Galileo and friends stumbled onto a few work byproducts that the church would have been happier without, and certainly would not have invested in.
The guy who finally mastered the Easter problem was Francesco Bianchini, multidisciplinarian par exellence. The church OK’d his plan to build a meridian line diagonally across the floor of the giant church of Santa Maria degli Angeli in Rome. This church owes its size to the fact that it was actually built as a bath during the reign of Diocletian (284 – 305 AD) and was then converted to a church by Pope Pius IV in 1560 with the assistance of Michelangelo. Pius set about to avenge Diocletian’s Christian victims by converting a part of the huge pagan structure built “for the convenience and pleasure of idolaters by an impious tyrant” to “a temple of the virgin.”
Bianchini’s meridian is a major point of tourist interest within Santa Maria degli Angeli. All that science in the middle of a church feels really odd – analysis surrounded by faith, reductionism surrounded by holy holism.
My goal for The Multidisciplinarian is to talk about multidisciplinary and interdisciplinary problem solving. This inevitably leads to systems, since problems requiring more than one perspective or approach tend to involve systems, whether biological, social, logical, mechanical or political.
I hope to touch upon a bunch of systems concepts at some point, including:
- systems theory
- systems thinking
- systems science
- visual thinking
- systems engineering
- morphological analysis
- systems philosophy
- logical positivism
- boundary object theory
I started following some of these terms on Twitter a few weeks ago, and ended up reading a lot of web topics on Systems Thinking. I found all the classics, along with, surprisingly, something of a battleground. I don’t mean attacks from the outside, like the view that organizations are not systems but processes. Instead I’m talking about the enemy within. It seems there are several issues of contention.
The matter of whether Systems Thinking is a deterministic or “hard” approach percolates through many of the discussions. “Hard” in this context means that it’s a mere extension of systems engineering, treating humans, society, and business organizations as predictable machinery. But on the street (as opposed to in academics), there’s also disagreement over whether that attribute is desirable or not. Some proponents defend Systems Thinking as being largely deterministic against criticism that it is soft. Other defenders of the approach argue against criticism that it is deterministic.
Is Systems Thinking an approach, a model, a methodology, or a theory? That’s debatable too; and therefore, it’s being debated. One can infer from the debates and discussions that much of the problem stems from semantics. The term means different things to different communities. Such overloaded terminology works fine as long as the communities don’t overlap. But they do overlap, since systems tend to involve multiple disciplines.
From a distance, you can grasp the gist of Systems Thinking. At its most rudimentary level, it is seeing the forest from the trees and using that vision to get things done. Barry Richmond, celebrated systems scientist, gave this high level definition:
At the conceptual end of the spectrum is adoption of a systems perspective or viewpoint. You are adopting a systems viewpoint when you are standing back far enough—in both space and time—to be able to see the underlying web of ongoing, reciprocal relationships which are cycling to produce the patterns of behavior that a system is exhibiting.
Peter Senge of MIT says that Systems Thinking is an approach for getting beyond cause and effect to the patterns of behavior that surface the cause and effect, and further, for identifying the underlying structure responsible for the patterns of behavior. If you, perhaps recalling your philosophy studies, detect a degree of rejection of reductionism in that definition, you’re right on track. More on that below. See the Systems Thinking World‘s definition page for a list of other definitions.
Barry Richmond, like Jay W Forrester, his mentor and prolific writer on Systems Thinking, was also heavily involved in System Dynamics. While many people equate the two concepts, others distinguish System Dynamics from Systems Thinking by the former’s use of feedback-loop computer models. Forrester, a consummate engineer and true innovator, developed the Systems Dynamics approach at MIT in the 1960s.
For several decades Forrester applied Systems Thinking to business management, society and politics, maintaining throughout, that system dynamics is the necessary foundation underlying effective thinking about systems. In a 2010 paper, Forrester, then in the Sloan School of Management, wrote:
Without a foundation of systems principles, simulation, and an experimental approach, systems thinking runs the risk of being superficial, ineffective, and prone to arriving at counterproductive conclusions. Those seeking an easy way to design better social systems will be as disappointed as if they were to seek an effortless route to designing bridges or doing heart transplants.
These bold and beautiful words are lost on the those who only know systems thinking from its current usage as little more than a strategic-initiative group-hug word. The quote is from Forrester’s appeal that Systems Thinking, at least as popularly defined, is insufficient without system dynamics modeling. Forrester speaks to usage of Systems Thinking that is nearly as deflated as current usage of “six-sigma,” by which our ancestors meant standard deviations of manufacturing tolerance (statistical process control). Nevertheless, as sociolinguists point out, a word means what a large body of its users think it means.
In the spirit of multidisciplinarity, it’s tempting to view this war from the perspective of study of religious cults. Too tempting – so I’ll succumb.
As with the internecine battles of religious cults, this is a war of small differences; often the factions in greatest dispute are the ones with the most similar views. Their differences are real, but imperceptible to most outsiders. They argue over definitions and interpretations, engaging in doctrinal disputes with constant deference to the cults’ founders. I also detect a fair amount of anxiety of influence in Systems Thinking advocates with roots in hard sciences.
Many systems engineers, including some very good ones, after opening the door to systems thinking, strain to differentiate themselves from their less evolved brethren. John Boardman and Brain Sauser, thought leaders for whom I have the utmost respect, oddly display the anxiety of influence in statements like this from their Worlds of Systems site:
Our engineering friends believe the term ‘system’ is theirs of right and they alone understand systems. After all, who builds them? Who gets the job done? You would think, to hear some engineers talk, that they invented the term itself. In fact what propelled it into the high currency values it occupies today were the ideas of Ludwig von Bertalanffy.
Here we have two brilliant engineers (see in particular their work on Systems of Systems) who – though perhaps in jest – downplay the development of systems thinking a la Forrester, deferring to Bertalanffy, the biologist who first used the term Systems Theory. Semantic mapping tools available on the web clearly show that Bertalanffy, ground-breaking as he was, had next to nothing to do with the propulsion of the term “system” to its current status. The route was, as you’d expect, from Greek philosophy to Renaissance astronomy, to biology and engineering, and then on to computers.
Without delving into heady problems of Bertalanffy’s worldview, such as the paradox of emergence and the paradox of system environment, I’ll suggest that Bertalanffy was a great thinker, but should not occupy too high a pedestal. His view that the reductionist nature of biology of the mid 1900s stemmed solely from the influence of Descartes and Newton (who thought nature could be modeled as mechanism) ignored the obvious necessity of reduction in order to link stimulus with response. Testing ten foods separately, to see which causes your allergic reaction, does not conflict with holism. Bertalanffy, despite his great contributions, beat a reductionist straw man to death. Finally, can anyone not find Bertalanffy’s language of his later works indistinguishable from that of liberal theologians? Paul Tillich meets business management?
Boardman and Sauser similarly quote Philip Spor’s remark, “the engineer must often go beyond the limits of science, or question judgment based on alleged existing science,” as if such going-beyond isn’t inherent in engineering. Really guys, does anyone really think that the science of turbomachinery predated the engineering of turbomachines? Recall that special relativity was solid before the fourth-order partial differential equations governing a turbocharger were nailed down, at which time Alfred Büchi ‘s invention was common on trucks and trains. The opponent here is also mostly made of straw – a purely reductionist caricature of a systems engineer.
As a scholar of history of science and a fan of history of religion, here’s what I think is going on. Systems thinking is often at the intersection of systems science and social and management science; and the most orthodox of each of those root beliefs accuses the others of being too hard (as seen by social science) or too soft (as seen by engineers). The most liberal (or reformist, in the religious model) accuse their own party of being entrenched in orthodoxy.
Cult members mine the writings of these clergymen for ammunition against rival cults, thus we see quotes from Forrester, Bertalanffy, Ackoff and the like on websites, grossly misunderstood, and out of context. And we see ludicrous and undisciplined extensions of their material, as with Gary Zukav, Fritjof Capra, and Roger Penrose. The cult’s most vocal advocates insist on deifying the movement’s founders, and speak in terms of discovery and illumination rather than evidence and development.
Reasoning by analogy, yes; but I think you’ll admit this analogy holds rather well.
Another face of the Systems Thinking wars deals not with definitions and philosophy but with efficacy. In a 2009 Fast Company piece Fred Collopy, an experienced practitioner and teacher of Systems Thinking opined more or less that Systems Thinking is a failure – not because it has internal flaws but because it is hard. Systems Thinking, says Collopy, requires mastery of a large number of techniques, none of which is particularly useful by itself. This requirement is at odds with the way people learn, except in strict academic circles. Collopy offers that Design Thinking is an alternative, but only if we can keep it from being bogged down in detailed process definition and becoming an overly restrictive framework. He notes that if Systems Thinking had worked like its early advocates hoped it would, there would be no management-by-design movement or calls for integrated management practice.
Interesting stuff indeed. It will be fun to see how this plays out. If history is a guide, and as Collopy seems to suggest, it may fizzle out before it plays out. Business schools and corporate leadership have a record of moving on to new, more fashionable approaches, independent of the value of current ones. More on that tomorrow.
Philosophy of science is as useful to scientists as ornithology is to birds. – Richard Feynman
Thanks to Ventana Systems, Inc. for use of their VENSIM® tools.
Thanks to @DanMezick for recent tweet exchange on Systems Thinking.