Mnemonic catalysts enabling self-reflexive discourse

Requisite Meta-reflection on Engagement in Systemic Change? (Part #10)

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Insights into degrees of self-reflexivity are clearly progressing with respect to systems control in the technical language of cybernetics. The question is how to articulate those learning pathways fruitfully -- especially since the higher orders of cybernetics have an experiential dimension, as suggested by Douglas Hofstadter (I Am a Strange Loop, 2007), and discussed separately (Sustaining a Community of Strange Loops: comprehension and engagement through aesthetic ring transformation, 2010).

Previous consideration was given to the distinction between uni-modal, bi-modal, tri-modal, and quadri-modal discourse (The Future of Comprehension, 1980). A provisional approach is the identification of accessible metaphors which can serve as mnemonic catalysts to comprehension of discourse of a higher order and engagement in it, as separately argued (In Quest of Mnemonic Catalysts -- for comprehension of complex psychosocial dynamics, 2007). Examples might include:

• automobile gears: Given their familiarity, there is a case for considering the nature of the "conceptual gearbox" (as noted in that argument). Certain "gears" would be necessary under certain conditions -- whether acting individually or collectively. For example, the "first" gear would seem to be necessary to start any process. Many difficulties in discourse may be a consequence of individual or collective engines being "revved" above the rpm which the favoured first and second gears can handle. Possibly discourse moves too fast in the absence of insight into how to get into the appropriate conceptual gear. It is of course possible to drive anywhere in first or second gear, but this would so slow the traffic that jams would occur everywhere and waste energy -- which, metaphorically speaking, might be a useful description of the current condition of discourse in society. The question is then how to "shift" into higher gears -- especially since the transmission is far from being as automatic as might be assumed. And, having shifted "up", how then to shift "down" whenever appropriate? This metaphor invites speculation given recognition of the very extensive range of from 8 to 18 gears in trucks -- required to haul much heavier loads over a varety of terrains. Related metaphors include the range of gears with which people are familiar in bicycles and the range of gaits in riding horses. As a metaphor, especially intriguing are the implications of gearing given its significance for a financial system relying on collective confidence.
  
  
• multi-stroke engines: The well-recognized distinction between automobile engines (2-stroke, 4-stroke, 6-stroke, V6, V8, V12) suggests a means of articulating the relationship between successive "strokes" in any learning cycle. This could be potentially "smoother" (and less catastrophically traumatic) in the psychosocial case with the increase in the number of strokes, as separately discussed (Imagining Order as Hypercomputing: operating an information engine through meta-analogy, 2014).
  
  
• ox-herding: A valuable metaphor from Zen is expressed in a set of images relating to 10 stages of herding oxen -- also known as the 10 bulls (D. T. Suzuki / Kubota Ji'un, Ten Ox-herding Pictures with the Verses Composed by Kakuan Zenji, 1996). In contrast to mechnical metaphors, the traditional interpretation of this pattern is intended to hold increasing degrees of self-reflexivity. This can be related to stages of engagement with the global problematique (Progressive integration of the shadow of non-self-reflexivity, 2007). Understod as "bulls", this pattern invites a provocative (Western) interpretation with respect to the struggle with "bull" in conventional discourse (Viable Global Governance through Bullfighting: challenge of transcendence, 2009).
  
  
• hats and shoes: Although focused primarily on the complementarity of different cognitive modalities, the many colour-coded metaphors extensively explored by Edward de Bono are potentially indicative of a means of identifying discourse of higher order (Six Thinking Hats, 1985; Six Action Shoes, 1991).
  
  
• polyhedra: Following traditional arguments, and those of R. Buckminster Fuller, the symmetrical Platonic and Archimedean polyhedra are suggestive of degrees of organization and interlocking of feedback loops (Geometry of Thinking for Sustainable Global Governance: cognitive implication of synergetics, 2009). The patterns they form call for further investigation as mnemonic catalysts (Embodying Global Hegemony through a Sustaining Pattern of Discourse: cognitive challenge of dominion over all one surveys, 2015; Memetic Analogue to the 20 Amino Acids as vital to Psychosocial Life? 2015; In Quest of a Strategic Pattern Language: a new architecture of values, 2008). Keith Critchlow has adapted his early work on polyhedra to flowers whose attraction is suggestive of intuitive engagement with patterns of higher order (The Hidden Geometry of Flowers: living rhythms, form and number, 2011).
  
  
• alchemy: The preoccupation with alchemy of Isaac Newton, as an icon of science have long been considered an embarrassment (Sarah Dry, The Newton Papers: the strange and true odyssey of Isaac Newton's manuscripts, 2014). A contrasting appreciation of relevance to cognitive pathways is offered by Chinese insights into Neidan and the work of Steven M. Rosen (Dreams, Death, Rebirth: a topological odyssey into alchemy's hidden dimensions, 2014).
  
  
• periodic table: The familiar organization of the periodic table of chemical elements suggests the possibility of its use to hold and distinguish different levels and styles of discourse (Periodic Pattern of Human Knowing: implication of the Periodic Table as metaphor of elementary order, 2009; Tuning a Periodic Table of Religions, Epistemologies and Spirituality: including the sciences and other belief systems, 2007)

This disparate set of metaphors may be variously of value. However, given their nature, potentially more significant may be recognition of the extent to which the rich range of technologies -- as externalities -- may be mined as templates for more meaningful organization of collective discourse, following the arguments of Susantha Goonatilake (Toward A Global Science: mining civilizational knowledge, 1999).

In the light of current explorations of biomimicry, this may be understood as technomimicry. Of particular relevance to systemic change is the challenge of designing and empowering strategies to "fly" (preferably like an eagle) -- in contrast with the many that fail to "get off the ground" (typically compared with a turkey). This metaphor of sustainable flight can be explored in the light of the work of Arthur M. Young (Geometry of Meaning, 1976), as separately discussed (Engendering a Psychopter through Biomimicry and Technomimicry, 2011; Counteracting Extremes Enabling Normal Flying: insights for global governance from birds on the wing, 2015).

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