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Configuring sides and braiding discourse


System Dynamics, Hypercycles and Psychosocial Self-organization (Part #5)


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Part of the challenge of "global" democracy is to configure the many "sides" into as close an approximation to the sphere constituted by the "globe" in reality (Spherical Configuration of Categories -- to reflect systemic patterns of environmental checks and balances, 1994). This is a cognitive challenge as well as a socio-political challenge, discussed separately in terms of polyhedral governance (Towards Polyhedral Global Governance: complexifying oversimplistic strategic metaphors, 2008; Metaphorical Geometry in Quest of Globality -- in response to global governance challenges, 2009). Whilst it is accepted as a fact that there are people on the other" side" of the world who are awake (whilst those on this "side" are asleep), it is remains difficult to integrate the reality of this awareness -- as jet lag so ably demonstrates.

To the extent that the initiatives (and those identified with them) effectively constitute or are associated with threads of discourse, the challenge of "mapping" may also be expressed as one of "weaving" together variously coloured threads (Interweaving Thematic Threads and Learning Pathways: noonautics, magic carpets and wizdomes, 2010). The braiding braiding together of threads in this way may indeed be implicit in the relations between "conversations" amongst the participants in the above initiatives over the years. The question is what explicit form this might take that would be as fruitful as the mythical Ariadne's thread -- for the guidance of global governance out of the labyrinth of challenges. Given the distinctive implicit "colouring" of the hexagrams, their pattern above might be considered indicative of cognitive "braiding" possibilities -- especially in the light of the knowledge cybernetics explored by Maurice Yolles (as mentioned above)..

Given the potential cognitive implication of self-reflexivity in relation to governance, "braiding" can then be appropriately considered in the light of the argument of Douglas Hofstadter (Gödel, Escher, Bach: an Eternal Golden Braid, 1979). Such a braid offers a further possibility of considering a simplistic caricature of the potential implicit in what the future may recognize as the "functionally requisite" bifurcations above (ignoring the cross-overs between them):

Given the shared original governance preoccupation with the "predicament of mankind", the potential implicit in these approaches can be reframed in terms of the refinement recently brought to his original argument by Hofstadter in I Am a Strange Loop (2007). There he sought to clarify the central message of Gödel, Escher, Bach by demonstrating how the properties of self-referential systems can be used to describe the unique properties of human minds -- and consequently of the human identity at the core of the "predicament" and any strategically relevant effort to comprehend it.

Of course if the myth of Ariadne (and the navigation by governance out of the labyrinth of that predicament) is to be taken further, consideration can be given to handling the Minotaur dwelling in that labyrinth (Viable Global Governance through Bullfighting: challenge of transcendence, 2009). Paradoxically, an essential feature of the predicament for many individuals in navigating their lives is the sense in which the Minotaur is an extremely appropriate caricature of their own experience of global governance -- exemplified by 9/11 and its consequences (Promoting a Singular Global Threat -- Terrorism: strategy of choice for world governance, 2002). The "Minotaur" has become the strategic "elephant in the living room" serving to mirror denial and to enhance the credibility of the above-mentioned conspiracy theories.

In terms of the implications of the hypercycle, it is appropriate to consider to what degree it is indeed -- in Hofstadter's terms -- an "eternal braid". As such the challenge is render it comprehensible. There is a certain irony to the fact that the dynamics skills of braiding may be of assistance in this respect. Given Hofstadter's other metaphor -- the "strange loop" -- there is a case for exploring how human psychosocial identity may be understood through the dynamics of the hypercycle (Emergence of Cyclical Psycho-social Identity: sustainability as "psyclically" defined, 2007).


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