Archive for the ‘theory’ Category

Truer than Truth

Thursday, January 10th, 2008

I’m taking a course on storytelling. Although I have been involved in community informatics for several years as an activist and organizer on digital divide/digital excellence and community networking, I found this work to involve the telling of stories and general reframing community and what we are about, or what is possible for us.

I was watching a video from the TED conference where Isabel Allende offered the old adage: What is truer than truth? The story. (Variants on this answer may be a matter of translation: Legend, Myth, Story, Narrative.)

I grew up on Grimm, and many mythologies… great preparation for an early encounter with Joseph Campbell via the Power of Myth (where Bill Moyers, another hero, interviewed him). I later made extensive study of semiotics and have an enduring interest in narrative, and the importance of story and discourse.

In recent years Italo Calvino brought me back to the play of stories/storytelling in the work of the OuLiPo — where art is craft that you work at each day, and good art or literature arises from finding the right combination of signs through experiment and experienced judgment.

Campbell’s work on myth and ritual, the idea of the story opening a path to greater truth than mere facts, or perhaps a greater truth in discourse around a story than in any particular telling or offering of an account, and the idea in Calvino that folktale is not myth degenerated but that myth arises out of folktale when the right combination his hit upon, these are all connected.

Storytelling is part of the natural and necessary repertoire of human behavior… it helps us cope and adapt as well as honor and remember. Though stories can be used to divide, their healing potential is critical in this moment. Our creative play can reconfigure our individuality and our collective life.

abstracting our utility

Thursday, June 21st, 2007

What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).

the critique of education

Thursday, June 21st, 2007

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]

Emerging Futures Network

Monday, April 9th, 2007

EFN

Guild as Service-Leadership Model in the Concentric Commons

Sunday, February 11th, 2007

We have had much talk of Guilds among the Emerging Futures Network (EFN): OGuild or the Open Guild, the emerging Network Weavers Guild and Network, and more.

I invite you to take share in a Vision, articulating Guild in (r)elation to Networking and Commons Perspectives which are among core values of the EFN.

Imagine a Guild as a Service-Leadership Collective, grounded in the ethical pursuit of a craft, and standing in relation to a Network of Practice.

Imagine a Concentric Commons: each Guild a Commons, encircled by a Network of Practice also as Commons, encircled at the widest level again by the greatest Commons for All of Us.

There is something striking in the relation amongst these Concentric Commons:

What is Good for All of Us is Good for each Network, and for each Guild.
What is Good for each Network is also Good for each Guild.
What is Good for the Goose is Good for the Gander (got you there!)
What is not Good for each Guild cannot be Good for Network nor for All of Us.
What is not Good for each Network cannot be Good for All of Us.

This sets a high bar, indeed.

As Guild is related to craft and practice… i.e. activities we find useful in this world, we see that within the widest Circle, within the All of Us there are Many Guilds, and Many Networks. (Network offers a Filter and Map.)

Diderot

Sunday, December 31st, 2006

My friend Gerry Gleason recently commented:

Now that the peer-produced encyclopedia, Wikipedia, surpasses all but the premier commercial encyclopedia in completeness and quality, and it is arguably the equal to that one (Britannica), I see it as only a matter of time before peer-produced independent media surpasses all the commercial offerings (can anybody name one that might compete, ok maybe in print, the NY Times, but that’s it)?

Gerry’s comment brought forth an echo from my recent visit to the Pantheon (Paris) where there is a statue to Diderot to the effect that the Encyclopedia paved the way for the social revolution…

So, now, the revolution of the Internet and a wiki-mode of participating in knowledge.

plenty

Tuesday, November 21st, 2006

Aside from the plenty that we may squander in material things or nutriments, our actions and inaction on other matters in life have just as dire consequences. We all too often squander our power to do good things – we abdicate our power and responsibility over many small things – we’ve made them small in our mind or never learned their significance. We take so much for granted and we allow accretions of power and it is this disparity and disconnectedness from ourselves and others and how natural we make it seem that implicates us in our suffering and the suffering of others.