Neither dead nor healthy:

On the paradigmatic evolutions of art and science

Abstract

In 1962, Thomas Kuhn published The Structure of Scientific Revolutions. In it, Kuhn described the development of scientific knowledge not as a linear increase in understanding, but as a series of periodic revolutions which overturned the old scientific order i.e. “paradigm shifts”. Ten years later, Eldredge and Gould introduced the concept of Punctuated Equilibria, whereby evolutionary change remains largely in a state of stasis and when significant change occurs it is generally restricted to rare and geologically rapid events of branching speciation. This suggests the existence of some intrinsic systemic property which imposes stagnation upon itself. Turning our eye towards the field of Physics, we know there is one such natural law: that of entropy. Entropy is  chaos — uncertainty. Thus, it seems that epistemological progress is only made possible by abrupt shifts in perception. These are, however, only achievable by those who firmly grasp the state of the art. Tradition and revolution are, therefore, intrinsically linked. Kuhn emphasized the importance of tradition-bound research, of commitment to paradigms, of the restricted vision and rigidity of normal science as a prerequisite to novelty and revolutionary change. Similarly, both Stanley Cavell and Clement Greenberg highlighted the mastery of tradition as a prerequisite of radical change. Kuhn argued that only against an ingrained background of normalcy can one detect an anomaly. For Cavell it becomes a matter of relevance, and for Greenberg one of interest. Either way, it is imperative that one understand the status quo if one hopes to affect it. In fact, returning to our natural laws, it is a fundamental consequence of the fundamental laws of physics that erasing information increases the entropy of the surrounding environment. Hence, it is not when we gain information that we must pay a price; it is when we attempt to forget it. After all, before there could be postmodernism, there had to be a modernism for it to rebel against.

Manifesto c / d

Manifesto c / d

Ana Henriques e Ana Teresa Morais

 

Informação / Conhecimento

O conhecimento é construído por informação e por construção entende-se, neste contexto, a pertinente correlação entre os conteúdos adquiridos. A abundância de informação não corresponde diretamente à abundância de conhecimento — que apenas pode ser gerado num contexto de crise.

Design Thinking / Design Thinking

A noção de Design Thinking num contexto corporativo é uma promessa vazia, empacotada em diagramas sobre-simplificados para gerar lucro. É tornar inovação num produto. Mas inovação é ideação. Inovação é crítica, e num contexto académico, crítica é Design Thinking.

Funcionalidade / Pertinência

Frequentemente, é-nos imposta uma criação com um propósito utilitário — que cumpre uma função no nosso quotidiano. No entanto, a criação que não se esgota no cumprimento da sua tarefa é igualmente pertinente.

The need for chaos

The future, as an inherently transcendent concept has always intrigued us limit-bound humans. We are consumed with thoughts of prediction as a means of prevention and precaution. This is not folly, though. These are remnants of evolutionary pressures. After all, the survival of the fittest is the survival of the most well equipped — or the most prepared. But what is the future? And how can one predict it?

Innovation is not a continuous notion. Novelty is a concept predicated upon immediacy, which, by definition, does not last. Hence, originality fades — it becomes comfort, and paradigm shifts simply become new paradigms. We perceive this empirically, but these lag periods may be a systemic property, anchored in natural law.

Thermodynamics is a branch of physics which deals with the dissipative energy and work of a system. The study of thermal systems involves the study of incredibly large numbers of particles, which allows for a statistical treatment. As such, their behavior is determined by the four laws of thermodynamics and those of probability. Briefly, these thermodynamic laws specify that energy can be exchanged between physical systems as heat and work and note the existence of a quantity called entropy. Entropy is an important quantity that, essentially, defines chaos. One cannot reverse an entropic process without an energetic cost. Thus, and given that the total energy of the Universe remains constant, its entropy can only increase. Complemented by Claude Shannon’s Information Theory approach, chaos can also be defined as uncertainty. Furthermore, a physical system is defined when a boundary between itself and the surrounding environment exists. A thermal system is then classified as closed, as the result of exclusively energetic transactions. Or, as Shannon would put it, information.

One could thusly view academia as a set of functionally different subsystems (i.e., fields of knowledge), which can communicate between themselves via the same act of information exchange. In fact, a name has already been given to this process — interdisciplinarity. As with any given divided system, the exchange of information between its parts is a way for each to expand upon their original functions, allowing for new possibilities. Furthermore, because these are closed systems, their surroundings cannot cause any permanent structural or statal change. Just like the afore mentioned thermal systems, the environment can only cause disturbances, but the system will always restore itself in the direction of least entropic cost, or equilibrium. In other words, the system will evolve in the direction of least effort.

This tendency for complacency is thus a result of the laws of nature. The question then becomes: how can one rise above the established epistemological bounds in the pursuit of actually new knowledge?

The answer, much like the problem, lies within nature. It is entropy. A stable system can only be disturbed as a result of the incorporation of foreign variables, thereby creating a state of disarray within it. Only in such an environment can the new be fostered. This is true for every aspect of academia. With respect to the discipline of Design, Anthony Dunne and Fiona Raby propose it as a tool to create not only things but ideas. For them, “one of the most interesting uses for conceptual design is as a form of critique” (Dunne & Raby, 2013). To critique is to ask, and to ask is to disturb. Considering all of this, I really believe Design is an essential aspect of building that which follows; of ideating, and of innovating. Design is conception. It is the process of creating novelty, and of proposing futures. To design is to teeter on the edge between the known and the new, and critique is the chaos which breeds it.

On Big Tech Merging with Big Brother

The threat of surveillance is one that we recognize, yet seem to ignore when it threatens us directly. Could this be, however, simply because we don’t understand its implications? We have blindly acted as agents of corruption. But is this by design? Big Tech and Big Government, though once estranged, now dine together at the likes of the Alfalfa Club. If this cosy relationship wasn’t problematic enough, these same wealthy private influencers are allowed to finance political campaigns, thereby purchasing sway over policy – policy which is supposed to protect its citizens’ interests, not those of profit-driven corporations. This collusion, though, is even more nefarious, because the trading unit is information – the most precious resource we own. With this unfettered access, corporations are – legally – allowed to aid in government sanctioned discrimination, abetting a kind of modern censorship.

But what if these companies go against their own interests and actually act as a force for good? “What if Google helped the CIA develop a system that helped filter out fake news, say, or a new Facebook algorithm helped the FBI identify potential school shooters before they massacred their classmates?” Well, that would place Google as an arbiter of truth and Facebook as arbiter of justice. Even if thinking machines could be taught to filter out hate speech and falsehoods, that would firmly place them as the purveyors of truth and moral righteousness.

Personally do not subscribe to the notion that machines can think independently. Even AIs. They can learn and develop, yes, but their thought process and logic will always be dependent upon the parameters fed to them by the programmer. But even if we do embrace a “social order monitored and regulated by machines that have been programmed to be free of human prejudice” as a way of attaining a “good society”, this becomes dangerously dependent upon their definition of “good”, as better often does not mean better for all.

 

Comentário ao artigo “Is Big Tech Merging With Big Brother? Kinda Looks Like It”, de David Samuels, publicado na revista WIRED. Janeiro de 2019

For the People?

Technology has always stood at the heart of human ingenuity. Its problem-solving nature has been responsible for remarkable feats that defined eras, each characterised by a shift in how humans interact with each other. Regarding this solutionist aspect, however, Thomas P. Hughes argued that we must then be aware of its complex and varied intricacies in order to use it more efficiently. This was a warning.

As promulgated by Evgeny Morozov, with word of a third and fourth Industrial Revolutions, the premise that technology is easily controllable must be thoroughly questioned. In fact, its intrinsic uncertainty and limitation may yield “unexpected consequences that could eventually cause more damage than the problems they seek to address” (Madrigal, 2013). Within a Darwinist approach to technology, this can be explained simply as the result of evolutionary pressures. Because technological advances are much more significant than human evolution, a fundamental gap appears. One that is simultaneously epistemological and ontological.

Faced with a rift which necessarily lies beyond our comprehension, biology must adapt. Within our human societies, specifically, this creates an evolutionary need for innovation — which Darwin might call adaptability.

One such manifestation could be that of adhocracy. This is a flexible and adaptable organisational method, defined by a lack of formal structure, which fosters decisive and intuitive action. This system places itself mainly in opposition to a bureaucracy, yet a case can be made for its further differentiation from meritocracy as well. “For example, when bureaucracies face a difficult decision, the default is to defer to a senior colleague. In a meritocracy, the default is to collect more data, to debate vigorously, or both. The default in an adhocracy is to experiment—to try a course of action, receive feedback, make changes, and review progress” (McKinsey, 2015). This firmly establishes adhocracy as preferable in an unpredictable environment, such as a techno-social present and, perhaps, future.

The link between the adhocratic values and technological progress becomes, thus, apparent. Furthermore, this urgency of successful improvisation is exacerbated when faced with emerging breakthroughs in technology. Rapid compromise must be made in order to meet the equally rapidly changing demands. An interesting question thereby arises, though. Whose demands are to be met — the People’s, or the Industry’s?

Let us consider the profiles of two American presidents with diverging views — that of Franklin D. Roosevelt, and that of Donald Trump. They have little in common, albeit for one important factor in this discussion: their adoption of adhocracy within their governmental structures.

Amidst a second Industrial Revolution, Roosevelt carried the United States through the Great Depression and World War II into a prosperous future, and, in so doing, redefined the role of the government. His advocacy and expansion of governmental social programs was instrumental in changing the notion of liberalism for coming generations. FDR was also responsible for the monumental New Deal, which established federal responsibility for the welfare of the U.S. economy and the American people. His administrative style, however, is described as utterly chaotic. In fact, “his favourite technique was to keep grants of authority incomplete, jurisdictions uncertain, charters overlapping. The result of this competitive theory of administration was often confusion and exasperation on the operating level” (Dallek, 1995), which accurately describes an adhocratic rule.

I would consider the results of FDR’s administration to be largely positive (with a few caveats). However, considering adhocracy’s fairly recent claim in a seemingly increasingly booming society, “the most significant transformations have only just begun: the struggle to define new power structures, new economic frameworks, new forms of authority, new modalities of being political — an entirely new social anatomy, in other words — is unfolding in front of us at this very moment” (Grima, 2012). A distinctly germane example of that is centred around the figure of Donald Trump, governing under a third (and arguably forth) Industrial Revolution, catalysed by the digital realm anchored on the Internet. As a consequential contemporary figure in the age of information, much is known about Trump. One could denounce several examples of brazen transgressions of numerous ethical and constitutional provisions. One such example is the widely publicised ‘Muslim ban’. That policy decision was not reviewed by all the sectors of the administration. In fact, then-Acting Attorney General Sally Yates first read the promulgation only after the executive order was posted online. After the public backlash, while administration officials tried to argue that the decree was not aimed at Muslims specifically, the president himself contradicted them. This, mounting atop a violation of the emoluments clause, as well as appointing his family members to cabinet positions,  foreign policy decisions and numerous other instances, has put this president in an unprecedented position nurtured in adhocracy.

It is not hard to discern what attracts powerful figures to this kind of organisational structure. This is a system which thoroughly emphasises the power and authority of such people. Though clearly earning its merits as an advantageous choice, this may not even be a conscious one, but rather one which simply flows from the proclivities of the individual and those who surround them. But the dangers of this kind of ‘unstructure’ are abundant and must be considered going forward. When applied to important structures such as government, the choice of People or the Industry has to be made, and the answer must be made apparent. I passionately believe that, especially in a representative democracy, the People’s interests must be firmly protected. Regardless, one must recognise, categorically, that an increase in freedoms must be accompanied by a keen sense of responsibility in their handling.

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