Encompassing the "attraction-harassment" dynamic with a notation of requisite ambiguity?

Reimagining Intercourse between the Righteous Unrightly Challenged (Part #9)

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Ambiguity: Is it appropriate to affirm unquestionably, as many would tend to claim, that in any form of harassment the victim is to be considered totally innocent and the perpetrator totally at fault? Is this the case whether the harassment is male-on-female, male-on-male, or otherwise? This framing does not apparently admit of any nuance -- with claims of "provocation" being readily dismissed as fabrications by interested parties. There are no "shades of grey".

There is no legitimated sense of any process whatsoever whereby the victim may attract or evoke harassment in a manner to be considered risky or inappropriate. The advice to those entering a bull-ring or a lion's cage would suggest otherwise. Seemingly innocent gestures may trigger unexpected responses, just as exposure of the wealth in a purse may lead to theft. In some cultures the wealthy ensure that the front of their dwelling is modest, even unattractive, to avoid evoking unwanted attention from thieves. Ironically, at the time of writing, much is made of the manner in which the extremely wealthy hide their assets in order not to attract attention and to avoid harassment by fiscal authorities (Paradise Papers: secrets of the global elite, International Consortium of Investigative Journalists, 5 November 2017; Paradise Papers leak reveals secrets of the world elite's hidden wealth, The Guardian, 5 November 2017).

Accepting that the "attraction-harassment" dynamic is complex, any reference to it is also necessarily complex. It does not allow for simplistic definition -- or if this is attempted then this itself becomes part of the problem. In this sense the dynamic exemplifies a far more fundamental challenge of comprehension and reference for which an appropriate notation would be beneficial. This could be expressed in terms of the challenge of encompassing ambiguity -- as distinct from uncertainty. There is extensive reference to the latter in these "uncertain times" but relatively little to the former.

The nature of ambiguity could be usefully seen as fundamental to how any predilection for definition is discussed. Living with uncertainty implies living with ambiguity and "shades of grey", fruitfully explored in terms of liminality (Living as an Imaginal Bridge between Worlds: global implications of "betwixt and between" and liminality, 2011; Living with Incomprehension and Uncertainty Re-cognizing the varieties of non-comprehension and misunderstanding, 2012).

Notational ambiguity: A useful point of departure is the Chinese binary notation of the I Ching that became variously fundamental to the information sciences subsequent to the early insight of Leibniz. However this must necessarily be interpreted dynamically in contrast to the framing previously explored (Discovering Richer Patterns of Comprehension to Reframe Polarization, 1998). One of its major benefits is the inherent nuance that accompanies any interpretation.

The conventional deprecation of this Chinese insight by western science and philosophy can however be usefully seen as a feature of the "clash of righteousnesses" indicated above. The point is succinctly articulated by Bryan Van Norden (Western Philosophy is Racist, Aeon, 2017) as an excerpt from his Taking Back Philosophy: a multicultural manifesto (2017) -- which has evoked considerable controversy. The "racism", as a form of "righteousness" can be usefully associated with sexual harassment in the light of the arguments of Massimo Pigliucci (Does philosophy have a sexual harassment problem? Rationally Speaking, 19 August 2013). Methodologically, conventionally understood, are both extremes as much a part of the problem as part of the solution?

Missing is the motivation to engender a methodology to reframe the relationship between clashing righteousnesses. As a fundamental issue of binary thinking, given its appreciation in both East and West, a useful point of departure in the quest for such a methodology is the notation fundamental to the ambiguities encompassed by the I Ching. The classic point of departure there, as "2-phase comprehension", calls for dynamic representation as:

These signs can be too readily identified with "male" (yang) and "female" (yin). Somewhat provocatively, but appropriately, this depiction can be contrasted with the common sociobiological equivalent -- especially with the emerging psychoanalytical recognition of an "inner male" within any "female" and an "inner female" within any "male" (John A. Sanford, The Invisible Partners: how the male and female in each of us affects our relationships, 1979).

A far more general understanding may however be more fruitful. In practice "women" may empower themselves in a "yang-mode" and frame "men" as being in a "yin-mode" -- who may welcome this dominance in some situations. Between men in prisons, some may be framed as "bitches". Either men or women, in a "yang-mode" may frame targets and marks for exploitation as being in a relatively vulnerable "yin-mode". The victims of any form of dominance may reframe themselves aggressively in a "yang-mode" -- as with jihadists. Any such attribution or framing may itself be contested in the dynamic -- given any capacity for reframing by donning or doffing a frame.

Potentially more intriguing is the contrast between "reality" and "imagination" where assumption of either can arguably imply some form of projection -- well-recognized in interpersonal relationships and courtship processes. This is most charmingly articulated in the famed butterfly dream of Chuang Tzu (aka Zhuangzi):

Once Zhuangzi dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn't know he was Zhuangzi. Suddenly he woke up and there he was, solid and unmistakable Zhuangzi. But he didn't know if he was Zhuangzi who had dreamt he was a butterfly, or a butterfly dreaming he was Zhuangzi. Between Zhuangzi and a butterfly there must be some distinction! This is called the Transformation of Things.

The dream is held to be the most celebrated ever to be recorded in the history of Chinese philosophy (Kuang-Ming Wu, The Butterfly as Companion: meditations on the first three chapters of the Chuang Tzu, 1990). In its distinction between two fundamental cognitive conditions, this recalls ongoing academic dispute regarding the psychosocial construction of reality. It is related to distinctions between "explicit knowledge" and "tacit knowledge" -- presumably increasingly to be considered a matter of controversy in relation to sexual harassment through "touching". The dilemmas are all the greater given the importance associated with phatic communication as a much-valued bonding ritual (between world leaders) in contrast with formal substantive communication between them. The contrasting symbols are indicative of the mathematical archetypes of 1 and 0 whose mysterious relationship in the light of the Euler identity invites further speculation (Correspondences: "epi", Euler identity, and sexual dynamics? 2013).

In this light, rather than indicating statically either the "yang" or "yin" variants, these are presented above in parallel through a dynamic. Appropriately (when printed), these appear static -- however it is their dynamic alternating condition (as it may feature on a web page) which is of far greater significance. They frame the question as to which is the empowered attractor and which is the potential harasser. In a particular situation, is it the yang or yin condition which is the attractor or the harasser? To which symbol does either lay claim? With which is identification made? How does comprehension oscillate between either interpretation? Necessarily, the dynamic does not readily lend itself to formal discourse based on unambiguous (invariant) definitions. Each is a focus of a sense of righteousness.

A more complex pattern, previously indicated as "4-phase comprehension", can then be expressed using combinations of the following:

Combined dynamically this would however give the following, again with the distinctions made evident in the dynamic (on a web page) rather than in static interpretation assumed to be definitive (when printed).

The above presentation in quadrants is valuable in suggesting how the condition indicated by each quadrant may alternate with that of other quadrants -- but with any definitive allocation of significance to a particular quadrant then called into question. How might this hold the interplay between relative dominance and relative passivity -- however each may be valued or deprecated?

Provocatively again, these distinctions could be usefully contrasted with an emergent equivalent -- using four LGBT standard gender symbols. Of value to this argument, the relationships they signify are all indicative of behaviours which have long been considered highly abusive (even abhorrent, criminal or "evil"). However controversial, this continues to be the case in particular cultures and in particular segments of society. Not to be forgotten, as especially significant, is the conviction for homosexuality of Alan Turing following his unique contribution to the outcome of World War II, to the development of computer technology, and to speculation regarding processes transcending its limitations, as discussed separately (Imagining Order as Hypercomputing Operating: an information engine through meta-analogy, 2014).

The conventional inability to process such emergent distinctions is only too evident in the controversies that are evoked in contrast to the relatively "comfortable" binary modality of righteousness faced with its unreasonable challenges. Curiously tragic is evidence of such radical reversion to a particular sense of rightness, despite emergence of the subtler 4-fold insight (Brendan O'Neill, Questioning gender fluidity is the new blasphemy, The Spectator, 14 November 2017).

It is perhaps useful to see these 4-fold distinctions more generally, with the sexual connotations as only a potential specific instance in each case of: female-female bonding, male-male bonding, male-female bonding, and bonding transcending any gender focus. They might better be understood as indicative of a set of modes of self-reference of a "higher" order -- beyond that of second-order cybernetic feedback processes (third order? fourth order?).

In contrast with the abstract binary symbolism, these qualitative dimensions add to its simple "positive/negative" distinction an as yet unresolved sense of what is "right" or "wrong" ("good" or "evil") -- variously distinguished through "shades of grey", as with the problematic distinction "overt/covert". It is of course notable that women continue to be framed -- by men of some religious persuasions -- as more closely associated with "evil". The charged nature of the basic distinction continues to play out in the distinction between "right" and "left" -- especially in many political contexts. The complexity of such associations is evident with respect to "Alt-Right" and "Alt-Left" -- and the unreasonableness of the arguments of the other .

In addition to the positive/negative distinction, also implied is a complex pattern of "true/false" distinctions -- "shades of grey" understood otherwise and potentially relevant to any logical truth table appropriate to a "post-truth" era (Towards articulation of a "post-truth table"? 2016). The argument can be more appropriately complexified using "8-phase comprehension", with a pattern of distinctions as follows:

Given the confusion regarding the extended distinction of gender-orientation symbols, it is as yet unclear what such a corresponding set might usefully signify, and how they might be reduced to a coherent pattern of 8, for example. A set of 12 with associated computer codes is available (Gender Symbols Female and Male Signs, Alt-Codes). A larger set is presented by Anunnaki Ray (All the Gender Symbols), with indications of an even more comprehensive set as shown below.

Comprehensive set of gender-orientation symbols

reproduced from Cari-Rez-Lobo (Gender Symbols, Deviant Art), which includes a further clarification of each

Commentary on the schema of 64 I Ching hexagrams offers an 8-fold pattern of potential significance (Organization of I Ching hexagrams in terms of traditional "houses", 1995) -- potentially implying insights into harassment. It is however tempting to see the symbols above as indicative of distinctions analogous to those made in the earliest stages of insight into the periodic table of chemical elements with its clustering into 8 groups -- held to be consonant with the musical octave. In that spirit there is a case for imagining a future articulation of "human knowing" -- as it might be of relevance to interpersonal relations (Periodic Pattern of Human Knowing: implication of the Periodic Table as metaphor of elementary order, 2009). As noted there, 8-fold patterns are a feature of various distinctions of cognitive frameworks (Systems of Categories Distinguishing Cultural Biases, 1993). Can the interacting "elements" distinguished be variously understood as "harassing" one another, given the imaginative exploitation of that metaphor by Primo Levi (The Periodic Table, 1975) -- acclaimed as the best science book ever. Do the musical associations suggest that harassment could be explored in terms of discord -- especially with its diabolus in musica?

Rather than representing the BaGua set as a dynamic, a form of dynamic can be implied by any of the following configurations. Those on the left are traditional depictions, widely evident in Chinese iconography. These raise the valuable question as to how any sign they should be "read". Should it be read and interpreted "top-down" or "bottom-up"-- "top-in" or "top-out". The issue of direction of reading could be seen as fundamental to the difficulties of discourse regarding hierarchy and empowerment -- given preferences in the matter. The question can be explored more generally (Unquestioned Bias in Governance from Direction of Reading? Political implications of reading from left-to-right, right-to-left, or top-down, 2016).

It is for such reasons that the depictions on the left (with their traditional directions of reading) are also presented on the right -- suggesting an alternative direction of reading of the same trigrams.

Articulation for "intercourse": The distinctions made in this overly abstract Chinese notational framework are the basis for the extensive articulation of the numerous modalities of change in the long-appreciated Chinese Book of Changes -- the I Ching. The question is whether that articulation in terms of 64 interrelated hexagrams can be fruitfully adapted to the specifics of interpersonal relationships with its challenges of attraction and harassment. One such adaptation was previously made for dialogue -- understood more generally and fundamentally as intercourse (Transformation Metaphors -- derived experimentally from the Chinese Book of Changes (I Ching) for sustainable dialogue, vision, conferencing, policy, network, community and lifestyle, 1997). Aside from the index to the complete pattern offered in that document, the dialogue thread can be explored from this point.

As a potentially instructive exercise, there is a case for extending the associated commentary on "dialogue" to "relationship" or "intercourse", especially in the light of the general implications of the latter, as noted above ("Human Intercourse": "Intercourse with Nature" and "Intercourse with the Other", 2007; Beyond Harassment of Reality and Grasping Future Possibilities: learnings from sexual harassment as a metaphor, 1994). Given that the exercise is essentially a simple matter of substitution, the question would be the choice of emphasis between "relationship" and "intercourse", and what insights either would offer -- or whether the adaptations are anyway too artificial and contrived. They could indeed clarify any need for sharper language commensurate with the experience of abuse.

Comprehensive relational map? A study by Anagarika Govinda (Inner Structure of the I Ching; the Book of Transformations, 1981) resulted in the following map of all 64 I Ching conditions projected onto a circular diagram (shown below left), as reproduced from previous discussion of it (Alternating between Complementary Conditions -- for sustainable dialogue, vision, conference, policy, network, community and lifestyle, 1983).

Arguably, as a map, it is several orders of articulation greater than has as yet been produced by the conventions of academia -- or deemed of relevance to the dynamics of righteousness in question, as simply framed in practice.

A unique feature of the focus on the "inner structure" is that this diagram results from the interplay between the 8 fundamental conditions from which the 64 are derived. As indicated above, the 8 are each denoted by a half-hexagram, namely a trigram. Depending on the order in which any given pair of trigrams is read, one of two hexagrams is thus defined. It is the condition numbers of these alternatives which are indicated on the straight lines within the circle. Each line thus represents two transformative movements. The eight conditions around the circumference represent those cases when the two trigrams are identical. Thus the straight lines denote transformations governed by the relationship between the 8 fundamental conditions denoted by each doubled trigram on the circumference.

Relational map from a Chinese cultural perspective? Projection of all 64 I Ching relational conditions (hexagrams) onto a circle
Original version by Anagarika Govinda (1981)	Addition of labels to version on the left (use browser facility to view enlarged version for details)
Reproduced with the kind permission of Anagarika Govinda, from the Inner Structure of the I Ching; the Book of Transformations (1981)	Labels added from Transformation Metaphors -- derived experimentally from the Chinese Book of Changes (I Ching) (1997)

The labels added to the conditions in the right hand image derive from an extensive exercise in interpreting the conditions and identifying a simple phrase in English with which to associate each of the 64 conditions. There are many translations and interpretations of the I Ching and the labels chosen can necessarily be variously challenged. The commentary on each condition, as indicated above, clarifies the subtlety of the understanding of the conditions in the pattern and the network of 384 relationships between them. That commentary also includes the corresponding Chinese ideogram and the Chinese phrase associated with it.

The pattern of parallels and polygons in the schematic above invites further reflection regarding styles and modalities of sets of relationships. Colours could be used to distinguish these further. The original commentary by Govinda offers further insight in this respect.

As shown below, another version of the map on the right can be produced with Chinese elements instead of the questionable non-traditional English interpretations. This could encourage further insight from that cultural perspective. Indication of the pair of hexagrams associated with each relational line across the circle serves to clarify the pattern in the depictions above. Note that the ideograms and hexagrams are presented somewhat differently with respect to the lines for reasons of space and legibility.

Relational map as above with hexagrams and Chinese ideograms? (use browser facility to view enlarged version for details)

Hexagrams and ideograms from Transformation Metaphors (1997)

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