</a>Polarization and its possible dynamic reframing

Topology of Valuing: dynamics of collective engagement with polyhedral value configurations (Part #9)

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In addition to the "pillar" metaphor, globalized society is much challenged by its degree of polarization. As noted by Derek Kelly (Unipolar and Multipolar World Orders Are Unworkable, 2005), some have argued for the complexities of a multipolar world order, whereas the US has argued for unipolarity (The National Security Strategy of the United States of America Report, 17 September 2002) even though it is expected that "multipolarity will come in time" (Charles Krauthammer, An American Foreign Policy for a Unipolar World, 12 February 2004). Metaphorically the use of "pole" of course reinforces tendencies to "polarization" -- without offering any guidance to resolution of the divisive dynamics evoked thereby. These might even be understood as taking the form of a collective bipolar disorder -- with its alternation between manic and depressive conditions.

Physics offers very useful visualizations of polarization in terms of magnetic fields. These helpfully highlight the contrast between attraction between similarly charged poles and repulsion between differently charged poles. These insights have been fundamental to the development of electric motors and dynamos. There is no question of endeavouring to "eliminate" repulsion in order to achieve universal "attraction" -- as might be said to be the value bias in society.

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This example is of course highly sinplistic in comparison with related explorations and models in physics and notably within the complexity sciences in dealing with multiple attractors and repulsors. One effort to adapt such understanding to the challenges of the global problematique and resolutique has been articulated in the following image, discussed elsewhere (Imagining the Real Challenge and Realizing the Imaginal Pathway of Sustainable Transformation, 2007). This was notably related to the challenge of a set of 8 "games" between "governor" and "governed", notably as charsacteristic of any ecosystem, whether natural or psychosocial (Cardioid Attractor Fundamental to Sustainability: 8 transactional games forming the heart of sustainable relationship, 2005).

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Of related interest is the possibility of visualizing the relationship between distinct attractors in terms of dynamics mapped onto the Mobius strip (Psychosocial Work Cycle: beyond the plane of Möbius, 2007). This helpfully holds paradoxical shifts in perspective without loss of continuity. There is the interestinfg possibility that individual or collective identity, and the coherence required of governance determined by contrary or complementary influences, might be associated with cycles most simply represented by such a strip (Emergence of Cyclical Psycho-social Identity: sustainability as "psyclically" defined, 2007). The descriptive paradox of the one-sided Mobius strip is also indicative of the relationship between the radically contrasting descriptive modes of kataphasis and apophasis potentially relevant to any attempt to "describe" values (Being What You Want: problematic kataphatic identity vs. potential of apophatic identity?, 2008).

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Another interesting approach to polarization, developed within the Chinese worldview, is that of the BaGua. In relation to any western set of "pillars", this might be succinctly described as the minimal formal codification of differences (between those pillars) such as to highlight degrees of polarization and complementarity -- avoiding problematic use of words and their confusing connotations 9which are separately articulated through metaphor). As such it constitutes a pattern of associations of requisite systemic complexity. It is especially useful in that it has been articulated in terms of a set of the same order (namely 8) as sets of pillars (4-8) whilst clarifying the relationship between sets of smaller number (3 or 4) and polarization itself (namely 2). However, in contrast with the western case where any form of "polarization" is considered problematic in a psychosocial context, within the BaGua framework, such polarization is essential -- even vitally essential -- to the viability and sustainability of the system represented.

As a traditional system, although widely distributed in symbolic form over centuries, it is necessarily represented statically (notably as a BaGua mirror) with an implied dynamic. However, using web-based technology it is possible to explore a variety of animations (Animation of Classical BaGua Arrangements, 2008). One example is shown below.

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The particular relevance to the argument here is that it illustrates how the dynamics between distinct "pillars" might be more fruitfully understood as the basis for a coherent, communicable value system. Given its importance to Chinese thinking, it merits further consideration from western perspectives in the light of the powerful arguments of Susantha Goonatilake (Toward a Global Science: mining civilizational knowledge, 1999). He specifically highlights the possibility that such cultures are likely to develop viable new forms of organization and technology on the basis of metaphors that are a challenge to western mindsets and habitual modes of thought. This could be of considerable significance with respect to skills in correlative thinking (A C Graham, Yin-Yang and the Nature of Correlative Thinking. Singapore, The Institute of East Asian Philosophies, 1986)

The values of "usefulness" and "profitability" of the configuration of BaGua around an empty centre (typically represented with the Tao sysmbol) is perhaps well illustrated for the Chinese by the classic quote from Lao Tzu (Tao Te Ching): The names that can be named are not definitive names. Naming engenders ten thousand things... Thirty spokes share the wheel's hub. It is the centre hole that makes it useful... Therefore profit comes from what is there; Usefulness from what is not there. 

The paradoxical importance of such central emptiness and nothingness in relation to values has been explored elsewhere (Import of Nothingness and Emptiness through Happening and Mattering, 2008).

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