Our world has been volatilized into stories.
We inhabit wordworlds made of stories about people telling each other about people telling each other about other people.
Our world has been volatilized into stories.
We inhabit wordworlds made of stories about people telling each other about people telling each other about other people.
In a stable liberal democracy, the majority of citizens must consent to a shared vision of liberty.
As soon as some powerful minority imposes a vision of liberty that the majority experiences as unjust, the fragile alliance between democracy and liberalism begins to break down.
This will happen even if that minority is entirely correct about absolutely everything — that it really does have special access to the absolute moral truth, thanks to better education, purer motives, or more reliable techniques for counterbalancing its biases and neutralizing its own motivated reasoning — or any other similar claims that justify privileging one’s own judgment and enforcing one’s own convictions over the unconvinced.
If the unconvinced also think they have privileged access to the truth (and they do think that!), and however wrong they may be (and they are wrong about having special access to the truth!), the righteousness of the minority will not matter: the majority is going to assert its will. Angry majorities tend to have the advantage over righteous minorities in such conflicts.
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One of the consolation prizes of vulnerability is you can never forget how dependent you are on persuasion for your very survival. This, and this alone, is what gives the marginal person some kind of intellectual privilege.
I am sending Geometric Meditations to the printer this weekend. I have continued to tweak the layout in vanishingly minuscule ways. Just about every word, every punctuation mark and every line break has been inspected, varied, experimented with, obsessed over.
I am posting what I think will be the final version which will be printed. If anyone happens to look at it and finds a mistake or flaw, please alert me. I know it cannot be perfect, but I’m pushing it as far in that direction as I can.
Once Susan gives it the last pass on Saturday and approves it, I am bundling it up and sending it off. I’m told the printing takes about fifteen days. After that, I will be hand-sewing each copy, and giving them to the people who participated in the development of the concepts and the design of the book.
Continue reading Publication of Geometric MeditationsI see the autism spectrum as one half of a much longer spectrum, one that runs from the extreme pole of full autism (mind-blindness to others) to full borderline (mind-blindness to oneself).
A person (or group) unbalanced toward the autism end of this enlarged spectrum will proudly refuse to care what anyone else thinks. A person (or group) unbalanced toward the borderline end will feel existentially threatened by the thoughts of others, because the thoughts of others is the sole source of selfhood for the borderline personality.
The ideal, of course is the middle region, where we are aware of what others are thinking, feeling and intending, but we remain rooted in what we ourselves think, feel and intend. Even when we consider changing our views, we do so as ourselves, making an evaluation and decision.
This ideal is represented in my Geometric Meditations book in the symbol of the spiral.
“One thing I’ve always heard on the right is ‘Oh, a Great Awakening is gonna save us. You know we don’t need to do anything. God will come down and save us.’ We may have a Great Awakening but there’s no guarantee that the religion that will be awoken will be a reasonable one or an orthodox one. If anything you could argue we are in the midst of a Great Awakening right now and it’s the Great Awokening. It’s this secularized fanatical identitarian religion that preserves the Christian categories of original sin and inherited guilt but removes the possibility of redemption.” — David Azerrad, introducing a Ross Douthat talk.
Where others see psychological forces, I see the functioning and malfunctioning of concepts.
The worst conceptual malfunctioning appears to be happening with the set of concepts associated with psychological forces. What starts as a complex model of the psyche used to understand human behavior can easily degrade into an elaborate demonology used to condemn and control human behaviors through shaming, terrifying and torturing the psyche.
Objectivity is not elimination of subjectivity.
Rather, it is the elimination of what stands out as arbitrarily subjective against the socially* disciplined subjectivity that we call objectivity.
(*Socially, in Bruno Latour‘s sense, which includes both human and non-human actors.)
Objectivity is rigorous intersubjectivity.
My process for dealing with offense:
Generally, this approach reduces pain, partially or completely repairs damage and produces valuable insights. It also helps prevent compulsively repeating thoughts from metastasizing into philosophies of resentment.
Charles S. Peirce taught me that we are no more able to force ourselves to doubt something we truly believe than we are able to force ourselves to genuinely believe something we truly doubt.
My dad is a retired ceramic engineering professor. He is what many people would call “extremely left-brained”. He is the kind of guy who stays up late into the night doing math puzzles for fun. Engineering has always been a core part of his personal identity, even after he became a professor. For him teaching was a process of making new engineers. His job was to take unformed high school graduates and transform them into good engineers, capable of tackling the toughest problems with knowledge, ingenuity, tenacity and a dash of principled impishness.
Like many highly analytical people, my dad tends to view design as a mostly subjective domain, dealing with aesthetic taste and feelings, as opposed to the kind of objective problem-solving engineers do.
This misconception of design is not uncommon. It is especially prevalent in engineering-led organizations. And since designers spend much of their time collaborating with engineers this misconception has practical consequences.
So changing my dad’s view on design and its relationship to engineering seemed like an interesting challenge, and one that might even help solve some tough real-world problems.
I tried several approaches. I talked to him about theory. I explained human-centered design methods. I told him stories about projects. I tried to convey to him what I find fascinating and frustrating about design problems. None of it clicked with him. So, I backed up and reframed my communication challenge as a design problem. I knew if I wanted him to adopt my concept, I would have to make it intuitive, which meant connecting it to his own experiences and using as much of his vocabulary as possible. Here is what I came up with:
Back when he was teaching, some of the most important classes he taught were on material science. His students learned the properties of different kinds of ceramics under varying conditions, such as heat, pressure, stresses of various kinds, etc.), and how to apply this knowledge to solve engineering problems. Because good engineers build systems out of well-understood materials with predictable characteristics.
I explained to him that designers face a similar situation, except our systems include not only physical parts, but also human participants, which we, like engineers, need to understand thoroughly in order to solve the kinds of problems designers are hired to solve. Our problems involve getting people to respond in some particular way to what we are making. Insights into how our human participants think, feel and behave in different conditions helps us develop systems that inspire the right kinds of participation in our systems. Participation might be nothing more than noticing some artifact and forming a positive impression. It might be adopting a tool and using it skillfully. Or it might be actively engaging and actually using a service.
Yes, aesthetics, taste, feelings and subjectivity are an important part of our job, but we are interested in how they coalesce into a person who will experience what we are making and respond with feelings, thoughts and actions that support the overall system we are developing. And that system is made up not only of the participants, but also non-human parts — the parts engineers build.
So, to summarize: design research is the material science of design. In material science, the goal is to understand the rules that determine behaviors of materials, so that when an engineer uses them in a system they predictably function as intended; in design research the goal is to understand the factors that influence certain types of people to feel, think and act, so if someone of that type encounters a design they will predictably respond as intended.
This seems to work well enough for its intended purpose. But unexpectedly, it started working on me as well. Since conceiving design and design research this way, the logic of the explanation has taken on a life of its own, and it has begun to change my own understanding of what design essentially is.
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(To be continued.)
A Discussion Salon is a structured discussion designed to produce substantial conversations. It goes like this: everyone brings short passages on some theme determined ahead of time. Participants take turns reading passages, and the group converses on that theme. Susan and I did our first one back in 2000, and we’ve been doing them sporadically since then.
Here are the rules in case you want to do one:
Now that I’ve gotten Geometric Meditations into a finished state I am starting to feel a compulsion to write a more accessible book about design, tentatively titled Philosophy of Design of Philosophy. I’m excited to be freed from the excessive formal constraints that made Geometric Meditations take so long to finish.
There are several key points I want to make.
This is an early sketch, but I think some of the ideas are interesting and consequential, and I think it will be fun to right. And my design approach will ensure that at least some people will find the book useful, usable and desirable.
I’m pretty sure Geometric Meditations is unlikely to induce an epiphany, but once a certain kind of epiphany happens it will help stabilize and honor it.
Design is the development of 1) systems where the definition of the problem includes elements who are people with some degree of autonomy, and 2) where the production and/or delivery of the designed system involves engineered sub-systems (that is systems that do not include autonomous personal components).
In other words, designed systems are nested systems made up of interacting human and non-human elements (“hybrid systems” as Actor-Network Theory calls them)), and some of the nonhuman elements become engineered systems (ideally explicitly framed as engineering problems).
The idea of design as a system that includes its users as internal to the system is not unprecedented (to name a few Cybernetics, Soft Systems Methodology, and traditional usability engineering have all folded users into their systems) — but it is not widespread among designers, who still tend to view what they make as for people who remain essentially separate from what they are designing.
To sharpen this definition of design it might be useful to define some other design-related activities.
The most important contrast is engineering, which, again, is the development of systems where all elements of the problem are non-autonomous, and predictably follow rules. Autonomous persons are excluded from (defined out of) engineering problems.
Some engineering does involve people but prescribes the rules of their behavior so that they become predictable components of the engineered system. This can be called social engineering. People are controlled and made non-autonomous in social engineering problems.
Naive design is design where the people involved in the designed system are assumed to be as the designer imagines them. In other words, in the course of the design work their goals, behaviors, values, perceptions, conceptions, etc. are not investigated. People are largely imagined in naive design problems.
Human-centered design is design where the people for whom the design is intended (the user, the customer, the audience, etc.) is included within the design problem as substantially unknown. Their personal autonomy requires active investigation, otherwise a critical component of the design’s success is being left to uninformed speculation. To avoid this risk, in human-centered design, the people for whom the design is intended are methodically involved throughout the design process.
As the implications of broader definitions of design come to light, more and more initiatives of various kinds are being recognized as design problems, and are being approached with the sensibilities, methods and tools of design. This has evolved at least one new species of human-centered design, which can be called polycentric design.
Polycentric design is design where multiple interacting people within the designed system are included within the design problem, including not only the primary person for whom the design is intended (user, customer, etc.), but other people involved in the system — ideally all the people who participate in the designed system. Understanding the complexity of such multi-actor interactive systems, and treating each actor as an autonomous person encountering the system from their own lifeworld requires more than a shift of concern — it requires new methods and tools.
Currently, the predominant polycentric design discipline is service design. Of course, services frequently feature multiple actors, and the quality of service depends heavily on the mindset of people delivering it, so it is unsurprising that polycentric design methods are developing in the design of services. But, unless we want to define the word “service” very broadly, the approaches used in service design can be used to design any system where humans are interacting with one another within a hybrid system. To name a few obvious examples, the design of organizations, of public spaces and of online communities could benefit from a polycentric design approach that might differ in important ways from service design.
Leafy says that welcoming the stranger includes welcoming the stranger in people we know well.
It is hard to be honest if don’t know how to think thoughts that are true to our experience.
What I have been looking for is a vision of liberalism that justifies personhood (individuality) as our best access to God, because 1) it is only as a person that we encounter God as God, 2) it is only in interaction with fellow persons willing to accept and share personal uniqueness that we encounter God in others, and 3) it is through authentically personal and interpersonal encounters with reality in its myriadfold being that humankind cultivates living, sustaining communities.
Such person-founded communities help people 1) intuitively and spontaneously feel the value of life because the value of life flows into it from what surrounds and exceeds it, 2) to act effectively to create, preserve, repair and strengthen the necessary conditions for community in which personhood flourishes and 3) to share, preserve and honor these understanding through clear, demonstrable and inspiring accounts of truth, but truth that is sharply aware that it is only a part of reality, a mediating surface — a person-reality interface — not a container for reality, and certainly not a substitute.
Truth is especially not a container or substitute for any person. This is the crux of liberalism.
Where we try to substitute truth for reality and most of all the reality of others, we suffer the fate of King Midas. Everything and everyone we touch turns to cold, hard truth, and the world becomes a lonely, pointless and oppressive place.
I’m very slowly reading Wahl’s Human Existence and Transcendence. I have come the final section of the book, reading comments from the philosophers who attended Wahl’s 1937 “famous lecture” that is the nucleus of this book, and I’m noticing an interesting and important theme I want to give a name.
First, much of the discussion revolves around differences between existential philosophies and philosophies of existence, the difference being whether the philosophy itself is an existential act or if the philosophy focuses on questions about existence. The same basic form occurs around other questions, including transcendence (thought that is an act of transcendence versus thinking about what transcends us), religion (thought that is religious in nature vs theories about religion), and so on.
This is a very interesting move, and for me it is especially important because it features in my Geometric Meditations. I suggest that intuitions of what, how and why can be both acts of intuition as well as objects of intuition, and that we often confuse them along these lines. I offer some names for different combinations of ways of intuiting with different kinds of intuitive objects, less for the sake of designing a taxonomy than as a distinction sensitization exercise.
Before I can continue this thought I will need to provide some clarity on my unusual (and if I may say so, extremely useful) conception of subjectivity. I prefer to base it, not on our common subject-object distinction, which most serious thinkers have recognized to be irreparably flawed, and instead base it on academic subjects. An academic subject is a distinct style of approaching, encountering, understanding, communicating and generating knowledge in some domain of reality which can partially or entirely overlap with other subjects. I think human subjects and subjectivity in general are best understood in this sense of subject.
This means that the theme I noticed in Wahl — the tendency to confuse of the understanding subjectivity and the understood object — could be viewed as a subject-object ambiguity, or what I will (until something better or more established comes along) call ambijectivity.
Thomas Kuhn gave me (at first via three other writers) my foundational personal myth, what he called the structure of scientific revolutions, which theologians have realized is the structure of religious conversion and philosophers recognize as the hermeneutic circle.