Tag Archives: ways of knowing

Alan Kay, Systems, and Textbooks

17 Apr

Alan Kay give a talk called “Is Computing a Liberal Art?” yesterday at the 2012 NITLE Summit. Here I discuss his key idea: that systemic thinking is a liberal art, and I explain a corollary idea, that textbooks suck.

Kay is attuned to how ideas evolve and are instantiated in the culture and the mind. For him a key piece in this process is the relationship between ideas and the categories we have for them; the relationship is this: if you don’t have a category for an idea, it’s very difficult to receive that idea.

Kay says we’re born with 300 or so preexisting categories that the species has evolved to know it needs to think about to survive, and we’re wired to be looking around for thoughts in those categories (food, shelter, pleasure, etc.). But the story of the last few hundred years is that we’ve quickly developed important ideas, which society needs to have to improve and perhaps even to continue to exist, and for which there are no pre-existing, genetically created categories. So there’s an idea-receiving capacity gap.

Education’s job should be, says Kay, to bridge this gap. To help, that is, people form these necessary new idea-receiving categories–teaching them the capacity for ideas–early on in their lives, so that as they grow they are ready to embrace the things we need them to know. Let me say that in a better way: so that as they grow they are ready to know in the ways we need them to know.

Said he, “If you have a new idea come in and education won’t teach people it from birth, you get a pop culture.” Pop culture! A harsh but fair critique of our society. More on that pop culture below.

For now, what are the ideas or categories, or what capacity for ideas should we now be teaching? Kay has one major thought in mind. He wants us to cultivate the ability to conceive of, work with, create, understand, manipulate, tinker with, disrupt, and, generally, appreciate the beauty of systems. This he hails as perhaps the most important of all the liberal arts.

It is the zeitgeist of the last 100 years that everything now appears as a system that was but a piece of a system before–or everything is now multi-dimensional that was linear before—thinking of the body as a system, the environment as a system, economics as systems, computers as systems. It’s why we talk about gamification so much–because a game, or a simulation, thought of as a thing we might create (rather than a thing we only act within), is a visceral example of systems thinking. (If this sounds familiar to readers of this blog, it’s because I’ve written about seeing systems before, in The Age of the Gums, or in Errol Morris and Spirals of Learning, or in Pieces of an Ecology of Workplace Learning, or even in The Conduit Metaphor, for instance. It might be all I write about.)

Seeing systems is an epistemology, a way of knowing, a mindset. As Kay said, “the important stuff I’m talking about is epistemological . . . about looking at systems.” It’s the Flatland story–that we need to train our 2D minds to see in a kind of 3D–and Kay’s genius is that he recognizes we have to bake this ability into the species, through education, as close to birth as possible.

One main point implied here is that we’re not talking about learning to see systems as an end point. Systems thinking is to be conceived of as a platform skill or an increased capacity on top of which we will be able to construct new sorts of ideas and ways of knowing, of more complex natures still. The step beyond seeing a single system is of course the ability to see interacting systems – a kind of meta-systemic thinking – and this is what I think Kay is really interested in, because it’s what he does. At one point he showed a slide of multiple systems–the human body, the environment, the internet, and he said in a kind of aside, “they’re all one system . . .” Compare that to the advanced stages in Bob Kegan’s constructive developmental psychology: “At Kegan’s sixth and final stage . . . there is a dawning awareness of an underlying unity that transcends human and environmental complexity.” (That from Philip Lewis’ work on Kegan, The Discerning Heart: Just happened to read that on the Metro on the way back to the hotel, as I was passing through Arlington National Cemetery).

Kay’s complaint is that higher education does not cultivate the particular epistemology of systemic thinking. We don’t teach integrative ways of knowing; we instead dwell within our disciplines, which dwelling you can see as being trapped within an arbitrarily chosen system. The point is to be able to see connections between the silos. Says Kay, the liberal arts have done a bad job at “adding in epistemology” among the “smokestacks” (i.e. disciplines).

Ok, so we’re not teaching systemic thinking. So what? What happens if you don’t teach people systemic thinking?

Then, Kay says, you’re allowing them to be stuck in whatever system they happen to be in, without thinking of it as a system. What happens when you’re stuck in a system? You don’t understand the world and yourself and others as existing in constant development, as being in process; you think you are a fixed essence or part within a system (instead of a system influencing systems) and you inadvertently trap yourself in a kind of tautological loop where you can only think about things you’re thinking about and do the things you do and you thus limit yourself to a kind of non-nutritive regurgitation of factoids, or the robotic meaningless actions of an automaton, or what Kay calls living in a pop culture. He sees this problem in higher education, where even faculty, experts in their own fields, are uneducated, in the sense that they can make no meta-connections among the fields, such that (as he said) hardly anyone exists who can understand the breadth of thought in a magnum cross-functional opus like the Principia Mathematica. And yet our future will be built on such integrative meta-connections as Newton’s.

By way of conclusion, I’ll now tell you why textbooks suck, according to Kay. A downside of being epistemologically limited to thinking within a system is that you overemphasize the importance of the content and facts as that system orders them. If you’re a teacher, you limit your students to processing bits according to a pre-ordained structure, to being a program, if you will, instead of learning to write a program. It would be better to use the system itself as the information students act upon when they construct their knowledge, and to find a way to get students to build new systems and even systems of systems. We teach students vocabulary within one set of grammatical rules, with the rules as the endpoint, say, but if we were disciples of Kay we would allow students to make grammars of grammars and languages of languages, with spirals of increasing complexity of thought looping into infinity and no endpoint in sight. That’s the order of consciousness Kay is after. Most textbooks, however, are on the stuck-within-the-system and vocab-and-grammar level. Which is why they draw Kay’s ire.

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You are an Adulterated Oyster

13 Apr

I have been thinking again about academic support staff and what they should do in a time of systemic academic change. I offer you here 3 thoughts and 2 pragmatic suggestions.

Thought 1: Let’s move beyond the “interface,” the “factory,” and “established services.”

It’s hard to be an interface between a library / IT organization and an academic community nowadays, because both of these population pools are changing so much. You need stability to be a good interface; so we need a better concept. Another concept worth replacing is this idea that you are part of an hierarchical organization, or a “factory,” of work. Work with stovepipes and managers and top-down direction and a fixed suite of long-established services–all this assumes the people at the top know best what to do and that decisions made in the past still hold true. I think increasingly important today is what the people on the ground know about the moment in the moment. A factory by its nature is not particularly adaptable to the world around it (witness the hulks of brick buildings remaining from the Industrial Revolution), and you need adaptability in a time of change. So let’s drop the factory idea, too.

Thought 2: You are the community knowing itself.

If you’re not an interface, part of a factory, or a part of the provision of fixed, prefabricated services, what are you? I think you are the means by which the community knows itself. It can’t know what it needs until it knows who it is. We can’t help it unless we know who it is and what it needs. So help it figure it out. You are an organizer, an observer, an ethnograph, an epistemological vector (to quote myself) and you reflect back to the community what you hear, learn, see, think, do, discover, create. This is legitimate work. We’re growing and changing as a society, and we’re learning how to do things differently. A key thing about learning is that you watch yourself doing it. Academic support staff can be the way that that particular kind of necessary reflexivity happens in our community. It’s hard, it’s rewarding, it’s hard to explain, it’s a calling.

Thought 3: Think of yourself as an Adulterated Oyster.

What would be a good replacement concept for the factory or the interface? Well how about this. Think of yourself as an oyster with a kind of intake and output. But you don’t take in dirty water and give back purified water, you take in information about what the community is doing and needing, you take little actions designed to test out hypotheses and model solutions, and you give back information to help people know themselves and their options better. So you’re slightly adulterated–your goal is not just to filter the estuary but to engender a feedback loop that perhaps moves the estuary towards a certain channel (the channel of learning, you might say).

Pragmatic Idea 1: Publish your plan.

Instead of secret goals on a hidden performance review, why not write your own plan for yourself, publish it to the community, report on it. Say “here’s what I see happening, here’s what I think needs doing, and here’s what I plan to do.” Invite feedback. Let it be a plan that draws like an oyster from the community and like an adulterated oyster, reflects back meaning, improves.

To do this, have knowing and reporting activities in your plan. Tell the world how you will come to know it. But also make it a priority to tell people what you learn.

Also, aspire and grow. Oh, please, please, put your dreams in your plan. It is perhaps the height of professionalism (not the opposite) to use your intuition about what you’re good at and what you like to do to inform your activities.  And, plan in your plan to grow. Remaining static should not be allowed. If you’re not changing yourself as you’re changing the world around you, there’s probably a problem.

Pragmatic Idea 2: Create your own advisory committee.

Think of yourself as the executive director of yourself and report to a board of trustees. Identify community members who will sit on your committee, listen to and confirm your view of the world and its problems, ratify your proposed interventions, and speak on your behalf when you get in trouble. Have students. Have faculty. Maybe you can invite your boss, maybe not! It’s like your personal learning community. Just thinking about doing this seems to completely change people’s perspective from a kind of head-down, trudging-along attitude to a chin-up, looking-around-yourself perspective. Imagine if we all were on each other’s advisory committees? That would be neat.

Animal Behavior Feels Like A(n?) Humanity

26 Jan

My take on reading Chapter 1 of the Alcock text Animal Behavior: An Evolutionary Approach and Chapters 1-3 of Mesuring Behaviour is that learning about Animal Behavior feels a lot like epistemology in the non-Science world, say the Humanities or the Arts (from whence I hail).

For one, observation of an animal in a habitat, and the idea that iterative observation is both the basis of, and can be informed by, subsequent hypothesis and experiment–that “feels” like the arts (where you look . . . then you make a brush stroke, for instance) or like literature (where you read a primary text . . . then you come up with an interpretive thought that you then need to substantiate).

Also, ways our authors have of describing science feel quite comfortable to me.  Alcock stresses that science never knows anything for sure, but that it is one long conversation about what seems most likely to be true (“anyone who has taken a look at the history of any scientific endeavor will learn that new ideas continually surface and old ones are regularly replace or modified,” says he, page 18). That stress feels humanistic in nature. Consider the Talmud, one long conversation about what is most likely to be true.

Or get these lines from Measuring Behaviour, which emphasize the generative and creative nature of certain parts of science:

Formulating hypotheses is a creative process, requiring imagination as well as some knowledge of the issues involved . . . . It is not possible to give definitive advice on how to formulate good hypotheses, any more than advice can be given on how to write good literature or paint good pictures. (27)

Or, from page 19:

A preferable approach is to muster every possible type of mental aid when generating ideas and hypotheses, but to use the full rigour of analytical thought when testing them.

I could also add that the Marin-Bateson model of the steps involved in research feels like it would be applicable to any process of knowing, science or not.

What have I learned here?  Probably not much–that core human ways of knowing cohere across disciplinary boundaries?  (One might predict that, given that humans are the people doing the knowing in all the different places).  Still, it’s a THOUGHT, and new to me, and good enough (IMO) for my first ever (test) blog post in Animal Behaviour class.