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Complexity Rising: From Human Beings to Human Civilization, a Complexity Profile by Yan... - 0 views

necsi.edu/...Civilization.html philosophy Civilizations Human being culture society History
shared by Amira . on 15 Jan 11 - Cached
  • This article analyzes the human social environment using the "complexity profile," a mathematical tool for characterizing the collective behavior of a system. The analysis is used to justify the qualitative observation that complexity of existence has increased and is increasing. The increase in complexity is directly related to sweeping changes in the structure and dynamics of human civilizationthe increasing interdependence of the global economic and social system and the instabilities of dictatorships, communism and corporate hierarchies. Our complex social environment is consistent with identifying global human civilization as an organism capable of complex behavior that protects its components (us) and which should be capable of responding effectively to complex environmental demands.
  • What is generally not recognized is that the relationship between collective global behavior and the internal structure of human civilization can be characterized through mathematical concepts that apply to all complex systems. An analysis based upon these mathematical concepts suggests that human civilization itself is an organism capable of behaviors that are of greater complexity than those of an individual human being. In order to understand the significance of this statement, one must recognize that collective behaviors are typically simpler than the behavior of components. Only when the components are connected in networks of specialized function can complex collective behaviors arise.
  • The goal of this article is to extend the systematic understanding of collective or cooperative behavior so as to characterize such behavior in physical, biological and social systems.
  • ...7 more annotations...
  • Random, coherent and correlated behaviors illustrate the relationship between the behavior of parts and the collective behavior of a system. In both random and coherent behavior the collective behavior of the system is simple. Correlated behavior gives rise to complex collective behavior. Examples illustrating these types of behavior can be found in physical, biological and social systems.
  • The complexity profile is a mathematical tool that is designed to capture important aspects of the relationship between the behavior of parts of a system and the behavior of the entire system. Behaviors of the system are assigned a scale which is related to the ability of an observer to see that behavior. Typically, larger scale behaviors involve coordination between more parts and/or larger amounts of energy. The complexity profile counts the number of behaviors that are observable at a particular scale, which includes all behaviors assigned to that scale or larger scales. When a system is formed out of independent parts, the behaviors are on a small scale. When a system is formed out of parts that all move in the same direction, the behavior is on the largest scale. When a system is formed out of parts whose behaviors are partially correlated and partially independent then as we look at the system on finer and finer scales we see more and more details. This is characteristic of complex systems formed out of specialized and correlated parts. Such systems have a complexity profile that declines gradually with scale.
  • Hierarchical organizations are designed to impose correlations in human behavior primarily through the influence of the hierarchical control structure. In an ideal hierarchy all influences/communications between two "workers" must travel through a common manager. As the complexity of collective behavior increases, the number of independent influences increases, and a manager becomes unable to process/communicate all of them. Increasing the number of managers and decreasing the branching ratio (the number of individuals supervised by one manager) helps. However, this strategy is defeated when the complexity of collective behavior increases beyond the complexity of an individual. Networks allowing more direct lateral interactions do not suffer from this limitation.
  • From this argument it is possible to begin to understand processes of historical change in human organizational structures. Human organizations exist within an environment that places demands upon them. If the complexity of these demands exceeds the complexity of an organization, the organization will be likely to fail. Thus, those organizations that survive must have a complexity sufficiently large to respond to the complexity of environmental demands at the scale of these demands. As a result, a form of evolutionary change occurs due to competition. Competition is relevant because for human organizations, the environment itself is formed in part out of organizations of human beings. According to this argument, one can expect a self-consistent process of complexity increase where competition between organizations causes the behavior of one organization to serve as part of the environment in which others must survive.
  • he history of human civilization reflects a progressive increase in the complexity of large scale behaviors. Early civilizations introduced a few relatively simple large scale behaviors by use of many individuals (slaves or soldiers) performing the same repetitive task. Progressive specialization with coordination increased the complexity of large scale behaviors. The industrial revolution accelerated this process which continues till today. When the complexity of collective behaviors increases beyond that of an individual human being then hierarchical controls become ineffective. Hierarchically controled systems must yield to networked systems. Note that a system which has fixed energy and material can change its complexity profile only by transfering activities from one scale to another. Increasing complexity at one scale must be compensated by decreasing complexity at another scale. However, an increasing human population, and the addition of sources of energy during the industrial revolution (coal, oil and gas), violated these conditions, enabling the complexity to increase on all scales. As indicated on the horizontal axis, the scale of human civilization also increased.
  • The most dramatic increases in the complexity of organizational behavior followed the industrial revolution. The use of new energy sources and automation enabled larger scale behavior in and of itself. This, in turn, enabled higher complexity behaviors of human systems because the amplification of the behavior to a larger scale can be accomplished by the use of energy rather than by task repetition.
  • A schematic history of human civilization reflects a growing complexity of the collective behavior of human organizations. The internal structure of organizations changed from the large branching ratio hierarchies of ancient civilizations, through decreasing branching ratios of massive hierarchical bureaucracies, to hybrid systems where lateral connections appear to be more important than the hierarchy. As the importance of lateral interactions increases, the boundaries between subsystems become porous. The increasing collective complexity also is manifest in the increaseing specialization and diversity of professions. Among the possible future organizational structures are fully networked systems where hierarchical structures are unimportant.
  • Amira . on 15 Jan 11
     
    Since time immemorial humans have complained that life is becoming more complex, but it is only now that we have a hope to analyze formally and verify this lament. This article analyzes the human social environment using the "complexity profile," a mathematical tool for characterizing the collective behavior of a system. The analysis is used to justify the qualitative observation that complexity of existence has increased and is increasing. The increase in complexity is directly related to sweeping changes in the structure and dynamics of human civilizationthe increasing interdependence of the global economic and social system and the instabilities of dictatorships, communism and corporate hierarchies. Our complex social environment is consistent with identifying global human civilization as an organism capable of complex behavior that protects its components (us) and which should be capable of responding effectively to complex environmental demands.
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'The Empathic Civilization': Rethinking Human Nature in the Biosphere Era by Jeremy Rif... - 0 views

www.huffingtonpost.com/...hic-civilization_b_416589.html Consciousness philosophy Human being society globalization Collective intelligence future Civilizations
shared by Amira . on 23 Jan 10 - Cached
  • Amira . on 23 Jan 10
     
    "Social scientists, in turn, are beginning to reexamine human history from an empathic lens and, in the process, discovering previously hidden strands of the human narrative which suggests that human evolution is measured not only by the expansion of power over nature, but also by the intensification and extension of empathy to more diverse others across broader temporal and spatial domains. The growing scientific evidence that we are a fundamentally empathic species has profound and far-reaching consequences for society, and may well determine our fate as a species. What is required now is nothing less than a leap to global empathic consciousness and in less than a generation if we are to resurrect the global economy and revitalize the biosphere."
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Technology: Necessary but Insufficient for Human Survival | Thinkahol's Blog - 0 views

thinkahol.wordpress.com/...nsufficient-for-human-survival Technology: Necessary but Insufficient for Human Survival | Thinkahol's Blog
shared by thinkahol * on 29 May 11 - No Cached
  • thinkahol * on 29 May 11
     
    In the context of technology the only way out is through. Global society is dependent on artificially inflated energy resources-i.e. oil-that are directly leading us toward total collapse. Technology is being used to most efficiently maximize wealth of the largest corporate conglomerates at the expense of the social fabric and a living environment. The biosphere is in fact collapsing. The technology exists to solve our technical problems but the solutions do not seem like they will be effectively put to use. The power structures concentrating money off the status quo are too entrenched. Each human is called on to become more aware.
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The Decade Of Magical Thinking - The Rumpus.net - 0 views

therumpus.net/...the-decade-of-magical-thinking The Decade Of Magical Thinking - Rumpus.net
shared by thinkahol * on 13 Sep 11 - No Cached
  • thinkahol * on 13 Sep 11
     
    A Rumpus Lamentation on What We Lost Say you took the long view of September 11, 2001, the view from the heavens, the view of a compassionate celestial being. From up there, you'd see that approximately 150,000 earthlings died that day. Most of these deaths were caused by malnutrition and age-related illnesses, roughly 1500 were murders, hundreds more were due to civil wars. Also, 2,977 Americans were killed in terrorist attacks on New York City and Washington. *** A lot of human beings died, that's my point. They all left behind mourners. Imagine the mother who watched her child die of hunger. Here's this tiny person, a daughter. She has a name, a face. She doesn't explode or fall from a skyscraper. She simply stops breathing. No cameras record her final moment, the lamentation of that mother. These images are not replayed on the television over and over and over. What would be the point of that? *** I recently went on a radio program to discuss the literature of 9/11. The host spent most of the hour chatting with people about their memories. They all talked about watching television. They were telling personal stories about watching television.
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YouTube - Sam Harris SALT - 0 views

www.youtube.com/watch YouTube - Sam Harris SALT
shared by thinkahol * on 02 Jan 11 - No Cached
  • thinkahol * on 02 Jan 11
     
    December 9th, 02005 - Sam Harris"The View From The End Of The World"This is an audio only presentation. This talk took place in the Conference Center Golden Gate Room, San Francisco. Quote: With gentle demeanor and tight argument, Sam Harris carried an overflow audience into the core of one of the crucial issues of our time: What makes some religions lethal? How do they employ aggressive irrationality to justify threatening and controlling non-believers as well as believers? What should be our response? Harris began with Christianity. In the US, Christians use irrational arguments about a soul in the 150 cells of a 3-day old human embryo to block stem cell research that might alleviate the suffering of millions. In Africa, Catholic doctrine uses tortured logic to actively discourage the use of condoms in countries ravaged by AIDS. "This is genocidal stupidity," Harris said. Faith trumps rational argument. Common-sense ethical intuition is blinded by religious metaphysics. In the US, 22% of the population are CERTAIN that Jesus is coming back in the next 50 years, and another 22% think that it's likely. The good news of Christ's return, though, can only occur following desperately bad news. Mushroom clouds would be welcomed. "End time thinking," Harris said, "is fundamentally hostile to creating a sustainable future." Harris was particularly critical of religious moderates who give cover to the fundamentalists by not challenging them. The moderates say that all is justified because religion gives people meaning in their life. "But what would they say to a guy who believes there's a diamond the size of a refrigerator buried in his backyard? The guy digs out there every Sunday with his family, cherishing the meaningthe quest gives them." "I've read the books," Harris said. "God is not a moderate." The Bible gives strict instructions to kill various kinds of sinners, and their relatives, and on occasion their entire towns. Yet slavery is challenged nowhere in the New or
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Reconnecting with our dear departed - 0 views

globalhop.indiaartndesign.com/...ng-with-our-dear-departed.html temple design Japanese architecture institutional landscape interior
shared by india art n design on 24 Nov 16 - No Cached
  • india art n design on 24 Nov 16
     
    Keeping pace with contemporary times, Architect Yukio Asari of Love Architecture Inc. substantiates his belief that 'time' and 'space' for revisiting the dead should be transcendent and beyond human knowledge by designing an ossuary in Japan. Check it out and leave us your views on the subject…
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What's Missing From Our 'Cognitive Toolkit'? - NYTimes.com - 0 views

dotearth.blogs.nytimes.com/...ing-from-our-cognitive-toolkit What's Missing From Our 'Cognitive Toolkit'? - NYTimes.com
shared by thinkahol * on 23 Jan 11 - No Cached
  • thinkahol * on 23 Jan 11
     
    Thinkers explore whether there are workarounds for cognitive traits that may be holding back human progress.
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Collective Intelligence: The Need for Synthesis by Kingsley Dennis | Between Both Worlds - 2 views

betweenbothworlds.blogspot.com/...ive-intelligence-need-for.html Collective intelligence collaboration Intelligence Wisdom society technology internet
shared by Amira . on 23 Jan 10 - Cached
  • Amira . on 23 Jan 10
     
    To upgrade our thinking patterns is a beginning step to an upgrade in human consciousness, and is necessary if we are to succeed in adapting to our rapidly and inevitably changing world. In other words, if we don't enact a change, or learn to adapt to the incoming energies of change and transformation, our presence is likely to be no longer required, or needed. It is a sobering thought.
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Personalised commute: the train of the future! - 0 views

globalhop.indiaartndesign.com/...d-commute-train-of-future.html design product furniture automobile innovation modular consumer transport human psychology ergonomics
shared by india art n design on 06 Oct 18 - No Cached
  • india art n design on 06 Oct 18
     
    Mecanoo architects and furniture maker Gispen in association with the Dutch National Railway Company, NS, innovate a modular interior for the train of the future - a concept that is timeless and can be replicated universally. Find out more here…
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How Language Shapes Thought By Lera Boroditsky | Scientific American January 20, 2011 p... - 3 views

www.scientificamerican.com/article.cfm languages culture Cultural differences cognitive science Cognition perception relativity
shared by Amira . on 26 Jan 11 - No Cached
  • In Brief People communicate using a multitude of languages that vary considerably in the information they convey. Scholars have long wondered whether different languages might impart different cognitive abilities. In recent years empirical evidence for this causal relation has emerged, indicating that one’s mother tongue does indeed mold the way one thinks about many aspects of the world, including space and time. The latest findings also hint that language is part and parcel of many more aspects of thought than scientists had previously realized.
  • The notion that different languages may impart different cognitive skills goes back centuries. Since the 1930s it has become associated with American linguists Edward Sapir and Benjamin Lee Whorf, who studied how languages vary and proposed ways that speakers of different tongues may think differently. Although their ideas met with much excitement early on, there was one small problem: a near complete lack of evidence to support their claims. By the 1970s many scientists had become disenchanted with the Sapir-Whorf hypothesis, and it was all but abandoned as a new set of theories claiming that language and thought are universal muscled onto the scene. But now, decades later, a solid body of empirical evidence showing how languages shape thinking has finally emerged. The evidence overturns the long-standing dogma about universality and yields fascinating insights into the origins of knowledge and the construction of reality. The results have important implications for law, politics and education.
  • Under the Influence Around the world people communicate with one another using a dazzling array of languages—7,000 or so all told—and each language requires very different things from its speakers. For example, suppose I want to tell you that I saw Uncle Vanya on 42nd Street. In Mian, a language spoken in Papua New Guinea, the verb I used would reveal whether the event happened just now, yesterday or in the distant past, whereas in Indonesian, the verb wouldn’t even give away whether it had already happened or was still coming up. In Russian, the verb would reveal my gender. In Mandarin, I would have to specify whether the titular uncle is maternal or paternal and whether he is related by blood or marriage, because there are different words for all these different types of uncles and then some (he happens to be a mother’s brother, as the Chinese translation clearly states). And in Pirahã, a language spoken in the Amazon, I couldn’t say “42nd,” because there are no words for exact numbers, just words for “few” and “many.”
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  • Languages differ from one another in innumerable ways, but just because people talk differently does not necessarily mean they think differently.
  • Research in my lab and in many others has been uncovering how language shapes even the most fundamental dimensions of human experience: space, time, causality and relationships to others.
  • Let us return to Pormpuraaw. Unlike English, the Kuuk Thaayorre language spoken in Pormpuraaw does not use relative spatial terms such as left and right. Rather Kuuk Thaayorre speakers talk in terms of absolute cardinal directions (north, south, east, west, and so forth). Of course, in English we also use cardinal direction terms but only for large spatial scales. We would not say, for example, “They set the salad forks southeast of the dinner forks—the philistines!” But in Kuuk Thaayorre cardinal directions are used at all scales. This means one ends up saying things like “the cup is southeast of the plate” or “the boy standing to the south of Mary is my brother.” In Pormpuraaw, one must always stay oriented, just to be able to speak properly.
  • Amira . on 26 Jan 11
     
    The languages we speak affect our perceptions of the world.
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