THE PRIMER PROJECT
Notes (Nos.1-9) from Kentucky
By Joe Engleberg firstname.lastname@example.org Can the universe be approached without adopting the viewpoint of one or another area of specialization?
The existing systems sciences employ the conventional methods of communication and interaction (lectures, scholarly papers, monographs, etc.) of the areas of specialization.
Can the goals of integration, systems thought, be achieved by use of these methods?
Or are these methods intrinsically inimical to the goals of the systems sciences?
TABLE OF CONTENTS
1. On PhD? specialists conversing with other PhD? specialists
2. Facing away from the aras of specialization
3. Facing away from specific thinkers, theories, ideologies, religions, systems of thought, …
4. What is the language of integrative study?
5. Concision is the hallmark of integrative study; torrents of words belong to the areas of specialization.
6. The texts of integrative study: framework statements, and case histories.
7. The framework statement, a simple sentence which “anyone” can understand, wherein deep levels of meaning reside, awaiting discovery.
8. How integrative study differs from the scholarly methods of the areas of specialization.
9. Individual study and communal study.
PhD?'s are the most specialized of all human beings: each of their areas of specialization even has its own specialized language.
Indeed, each PhD? is virtually an area of specialization.
Even fields with generalist labels presently have the earmarks of areas of specialization.
Systems study, however, cannot be an area of specialization; a generalist who claimed to be a specialist in generalism would be a ridiculous figure.
Who are the myriad generalists/integrators who hold the world together? They are homemakers male or female, some MD's, politicians, statesmen, entrepreneurs, administrators, religionists, etc.
No. 2 Specialists continually face their areas of specialization; these fill their consciousness.
Integrators, however, of necessity, face away from the areas of specialization.
They then do not face nothingness.
Instead the vast integrative structure of the universe lies before them:
wisdom embedded by nature over 10 billion years of cosmic evolution.
To encounter the integrative, it is not enough to face away from our personal areas of specialization (physics, chemistry, etc.).
We have also to face away from particular thinkers (Einstein, von Bertalanffy, …), particular theories (quantum theory, chaos theory, catastrophe theory, …), specific systems of thought, ideologies, particular schools of thought,
specific forms of religion, etc.
Face away from, but not reject.
For if we have acquired insights from these sources, and wish to share them with others integratively/systemically,
we should do so only after these insights have become so integrated into our own consciousness
that we can express them without using the symbolism and language of the sources, without referring to the sources by name.
What is the language of integrative study?
The language of integrative study is the language of everyday life.
It is a language created specifically for purposes of integration.
Its purpose is to hold a society of humans together, and to connect them to the universe.
It is the language in which integrative texts of all cultures are couched.
Each area of specialization of necessity uses a special, often arcane, tribal language which is only understood by its practitioners.
How many of us can understand a contemporary research paper on cosmology, chemistry, genetics?
The use, for purposes of integrative study, of the rich language of everyday life is not to be regretted.
This language is not a poor substitute for a proper, academic integrative language;
it is a superb integrative instrument.
Our capacity to express an idea in this language is a measure of how well we have integrated the idea into our understanding.
In the integrative realm the temptation to use jargon and technical language arises whenever our understanding of something is superficial,
that is, when we are excited about something, and wish to share it with others before we ourselves have fully understood and assimilated it.
Time and patience
lead to the clarification of thought
and the purification of ideas
to the point
where profound ideas
can be expressed
in the language of everyday life.
Generating a vast volume of words on specific topics via books, papers, lectures is a necessity in all areas of specialization. Can this, then, possibly be the way of integrative study, systems thought?
Concision is the hallmark of integrative study; torrents of words belong to the areas of specialization.
Each profound thought is encapsulated in a few, simple, fruitful words.
In time an organized, growing body of aphoristic statements arises. It can become a framework for thought.
A chaotic body of statements (collections of quotations, proverbs, or insights) cannot serve the purpose. Each statement must be organically linked to the statement which precedes it and the one which follows.
Integrative study centers on two types of texts: framework statements (concise encapsulations of integrative wisdom) and case histories (medical, social, industrial, etc., works of literature, histories).
The ultimate text of integrative study is the story.
It is through their stories that we come to grips with the inner structure and meaning of a variety of systems.
Each story tests us:
It says “If, as you think, you have understanding, don't describe the system of thought you have adopted or invented.
Instead, reveal the power of your understanding, the range of your thought, by thoughtfully plumbing the depths of a story;
and do this in dialogue with other systems thinkers;
and without referring to the formal aspects of your system of thought.”
This test tells us whether we have integrated the system of thought which we admire into our inner being,
or whether it is merely something
which resides at the surface of our consciousness.
It also reveals what little we know and is known, and what needs to be worked on (huge areas of systems dynamics which are still completely shrouded in mystery).
No. 7 As to framework statements:
A framework statement is a simple sentence which “anyone” can understand, wherein deep levels of meaning reside, awaiting discovery.
The statement serves as a catalyst for integrative thought, failing to do so if it is not evocative.
It does not stand alone, but is part of a chain of statements to which it is organically related.
To read a framework statement and merely nod and say, “Yes, that's right, I know that” and go on, is to have done nothing.
The task of the integrative thinker is to make each framework statement come to life,
by uncovering and revealing the layers of meaning hidden within it,
and connecting the statement to a constellation of thought.
This work of uncovering and connecting is not performed in isolation, but is carried out in dialogue with other thinkers.
Examples of framework statements:
Every form of life is continually and inescapably subject to ever present disintegrative influences – blind forces – which cannot be totally or perpetually evaded.
To remain alive a system must continually re-integrate itself – or perish.
An integrative matrix forges the parts into a living whole.
An unintegrated element must be integrated or ejected, else it is a threat to the integrity of the system.
No. 8 The work of specialization
involves creating and polishing speeches to be delivered, on occasion, at distant places, to members of an audience who are there to deliver their own speeches; each presentation is followed by a few minutes of scattered responses from the audience;
conferences often consist of sequences of unrelated or only remotely related talks;
scholarly papers and books are directed at audiences of anonymous readers from whom the author only rarely hears.
While we are busy trying to impress remote, anonymous colleagues, we tend to neglect resources within our immediate environment, institutions, and community.
Such approaches facilitate the achievement of goals in the areas of specialization; but can they possibly give rise to the integration we seek?
No. 9 Integrative study requires both individual study and communal study.
Communal discourse takes the form of dialogue, active thought, (as opposed to prolonged periods of passive listening).
To undertake communal integrative study:
we leave at the door our areas of specialization, titles, religions, ideologies, systems of thought, favorite thinkers, … even our genders;
the focus is on ideas rather than on their sources;
therefore, we refrain from referring to specific thinkers, authors, books, ideologies, systems of thought, … ;
and, also, subject ourselves to the following discipline, indispensable to integrative discourse:
To every statement in the English language there is a domain
over which the statement is true and a domain over which the statement is false:
in integrative study we focus only
on the domain over which the statement which lies before us appears to be true; we ignore the domain over which it may be false:
in essence, we approach the other (text or person) with generosity.
Integration involves creating a structure out of positive elements; the negative elements fall away in time, cancel; the positive ones endure.
Joseph Engelberg Office of Integrative Studies and Department of Physiology University of Kentucky Medical Center Lexington, Kentucky 40536-0840
Send e-mail to issstopics-L@newciv.org