Reordering Networks of Incommensurable Concepts in Phased Cycles

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Paper prepared for the International Symposium on Models of Meaning (Bulgaria, September 1988) under the auspices of the Institute of Bulgarian Language of the Bulgarian Academy of Sciences

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Introduction
governance
relationships

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Reordering Networks of Incommensurable Concepts in Phased Cycles
Governance through metaphor
Governing sustainable development: the future
Contemporary crisis of governance
Fourfold principle of uncertainty in governance
Sustaining development: the epistemological challenge of governance
Mapping networks of relationships
Models of alternation
Metaphor and the challenge of comprehending complexity
Cycles of policies
Metaphoric revolution: cycles and rhythms
(a) Consciously cultivated cognitive dissonance
(b) Rhythmic change of cognitive framework
References

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Introduction

The Union of International Associations (founded in Brussels in 1910) has a continuing statutory obligation to act as a clearinghouse for information on international governmental and nongovernmental organizations, and to determine ways to facilitate their activities in response to the problems of society. This obligation is in part fulfilled by the maintenance of database on some 30,000 international non-profit bodies which is reproduced annually in the form of a 3-volume Yearbook of International Organizations (1,2,3).

A principal characteristic of the organizations described is the different significance they attach to the problems with which they are each concerned. It would be fair to say that most organizations perceive the concerns of most other bodies as being largely irrelevant, possibly even totally lacking in significance, or, in many cases, actively opposed to their own. This situation is frequently disguised by token adherence to shared principles or values of no immediate practical implication.

In order to explore this situation more effectively, the database has been extended to include data on the 'world problems' with which different organizations claim to be concerned. This has resulted in the production of an Encyclopedia of World Problems and Human Potential (4). Over 4,500 perceived problems are described, together with some 13,000 relationships between them. To complement this 'negative' emphasis, the data bases also includes information on various forms of human resource available in response to the problems: forms of communicating concepts (including metaphors, patterns, symbols), human development concepts, concepts of interdisciplinarity, strategies, and human values. A new edition is in preparation.

It is clear from this work that there is considerable reluctance to articulate the networks of problems for which organizations develop remedial strategies and 'answers' (whether in the form of explanations, ideologies, paradigms or belief systems). Increasingly 'facts' put forward by different authorities are viewed as questionable and even 'negotiable' (as in the case of such issues as acid rain, health effects of smoking, environmental hazards of radiation).

The collection and maintenance of the above forms of information is a challenge in its own right. For many problems there is a counter-claim, establishing the insignificance or misconception of the problem. But such work poses even more sharply the significance of such seemingly incompatible items of information, whether individually or in relation to one other. What should it be possible to learn from such patterns of information and how can they guide processes of governance more effectively?

The well-established tendency to favour particular languages in clarifying the problems and options of the international community has led to a situation in which if the concept cannot be articulated clearly in one such language (usually English) it cannot be considered meaningful and should therefore be avoided. Whilst users of other languages may make use of other concepts, their value is not acknowledged and reinforced if their existence is recognized at all. This is especially unfortunate when people from such language systems are educated in a dominant language such as English, which then becomes their intellectual and working language. Concepts rich in value from their own culture are then viewed as traditional, folkloric and lacking in practical importance. To clarify this question, especially during the current World Decade of Cultural Development of the United Nations, there is place for a Encyclopedia of Conceptual Insights from the Worlds' Cultures currently being proposed as a further extension of the database.

The basic concern of this paper is the individual and collective need to respond creatively to this apparently fragmented reality of society, whether within or between cultures. In the light of recent historical trends it is very difficult to sustain the prevailing assumption that people and groups can (or should) all be persuaded -- within the foreseeable future -- to subscribe to any one particular paradigm, belief system or form of sustainable development (or the institutions and policies they engender). Rather than placing all hope in the possibility of finding this one magical 'mega-answer', through which all ills are to be finally dispelled, a radical alternative can be usefully explored.

Conventional approaches to social transformation tend to be based on changes to material conditions (as well as to social and attitudinal structures) recommended as necessary and desirable by some group in power in the light of advice by some elite group of experts. Such 'mono-perspective' approaches tend to respect the views and needs of the majority in any territory, possibly with compromises to take account of minorities. It is extremely difficult for such changes to be implemented so as fully to meet the perceived needs of all on a socially and culturally diverse planet. This is a major reason for the fragmentation of conceptual and belief systems and their associated institutions. A contrasting approach would be one in which such epistemological divergence was encouraged -- moving with the process of fragmentation rather than attempting vainly to oppose it. This is in accord with a fundamental principle of Eastern martial arts. The integration and consensus so desperately sought is then achieved in a more subtle and elegant manner.

The 'epistemological diaspora' advocated here is already a reality of increasing significance -- although it may be said to have commenced with the diversification of man's first reflections on the universe. The use of metaphor as advocated here could however result in a metaphoric revolution which would dramatically encourage such epistemological divergence in the interests of those who engage in it.

Such a revolution would encourage and enable people and groups to select, adapt or design their own conceptual frameworks and manner of perceiving their environment as well as their own way of comprehending and communicating about their action on it. Whilst they might at any one time use frameworks favoured or advocated by others, they would in no way feel obliged to continue to use them.

The emphasis would shift from the present situation of dependence on specialists, experts and political leaders putting forward 'ultimate' explanations, models and developmental policy recommendations. The implication that such explanations should be accepted in preference to all previous ones would then become questionable. Earlier explanations, no longer need necessarily be rejected as reflecting various levels of misunderstanding or downright stupidity -- irrespective of any fundamental disagreement amongst the elites responsible for them. Such a shift in emphasis honours the complexity and variety of peoples needs and the increasing difficulty for the average person to even remotely comprehend the justification of such explanations. These they are therefore expected to take on trust -- but which they often simply ignore.

In a condition of continuous metaphoric revolution an explanation loses its character of permanence as the authoritative pattern of reference. Rather people select between alternative explanations according to their circumstances and immediate needs -- shifting to other explanations as the circumstances change. This does not preclude the possibility of staying permanently with one explanation -- but continuously shifting between explanations becomes a meaningful alternative.

Under such circumstances the value of an explanation to the user comes as much from the consciousness of having chosen it -- however temporarily -- as from its intrinsic merits. This is equivalent to the value attached by a climber to the particular branches of a tree or ledges on a mountain -- they are of value as part of the climbing process in providing temporary security and a foundation for further progress. But equally, staying on any one ledge may offer a satisfactory view of the world which reduces any need to continue climbing.

It might be considered strange that in a rapidly changing world, considerable effort should be made to incarcerate comprehension of society in particular explanations. In a context of planned obsolescence, changing priorities and shifting fashions, such explanations do not last long. It would seem to be more appropriate to open up the possibility of shifting explanations, thus freeing people to explore the many dimensions of comprehension and the opportunities to which they give rise.

The major objection to the acceptance of such 'epistemological chaos' is the seeming loss of permanence and order which have been the object of so much effort in the past -- and what of the various 'bodies of knowledge' so painfully built up ? How could society function under such circumstances? Can development be sustained in such a turbulent epistemological context ? The argument of this paper is that to a large extent is already, but by attempting to avoid such seeming chaos, policies and institutions are designed which are inadequate to the real challenge of sustainable development. This paper explores ways of sustaining and comprehending new patterns of meaning and their relevance to governance through metaphor as well as some of the questions to which this perspective gives rise. The paper follows on earlier work on metaphors published in the Encyclopedia

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