Absence, Mindfulness and Decision

Posted by dasfseegdse Sabtu, 30 Maret 2013 0 komentar
I find that Easter is a mindful time of year. It is a time for letting go of what's past and renewing hopes and readiness for what lies ahead. But because it is such a meditative time, there is also an opportunity for thinking about the nature and power of prayer and meditation itself. It feels like a regrouping of strength, a gathering of resources, a process of 'listening' and authenticity which produces a general nourishment. My experience is that it works. But I am mystified as to how it works. What's the mechanism?

Mindfulness researchers have been looking at this for some years now. In a research area growing from psychology, there are numerous theories around, looking at the social and neurobiological effects of meditation. I must confess this isn't really my thing, although much of it looks interesting. I worry about the tendency (which is not universal) towards a mentalist description of mindfulness. Indeed, the polarity between mentalist and behaviourist conceptions dog most attempts to grasp what are fundamentally metaphysical ideas.

What interests me most is the relation between mindful behaviour and decision. It is, after all, the decisions we take, not whether we can retreat into a meditative state, which count. I have been arguing for some time for a model of decision-making where what is not thinkable has a causal bearing on the decision that is taken (see http://dailyimprovisation.blogspot.co.uk/2012/11/towards-negative-theory-of-learning.html). In other words, it is what is absent from thought which determines action, not the internal logic of thought itself. In fact, our very conception of logic is bound up with  the communicative decisions we take and the way that discourse is coordinated (as in Habermas's 'communicative rationality').

This is slippery territory, because rationality lurks somewhere - even in arguments that seek to challenge conventional notions of it, it is the best (only?) thing we have as humans for coordinating ourselves. But the challenge appears to be finding effective ways of using rationality so that we don't steer ourselves into catastrophe.

There seems to be a relationship between mindfulness and absence. We often feel disposed towards different kinds of decisions after meditation or prayer. Is the difference an opening-up of new areas of thought? If it is the case that absence causally determines decision, then we could see that if meditation determines areas which were previously absent from thought, then this would have an impact on decision.

I have a hunch (only a hunch!) that meditation and prayer are moments of determination of absence. This is what listening does. New concepts are discovered. In the process of doing this, the landscape of absences changes. From a game-theoretical perspective (see http://dailyimprovisation.blogspot.co.uk/2012/09/tension-and-thinking-game-theoretical.html - I'm talking in short-hand to get it all down!), new concepts may be recursively applied thus changing the decision-tree and identifying new kinds of equilibrium points.

But there is another question concerning the 'brain' within which this happens. My description as it stands appears 'mentalist': it appears that the determining of absence happens within a person's head. I do not think this is what happens. As I argued here (http://dailyimprovisation.blogspot.co.uk/2013/01/understanding-face-to-face-one-to-one.html) I think the deep experience of dwelling on an absence is deeply social. Prayer is not personal; it is social. It is social because the sensation of dwelling on something deep is quite universal, and we know that our feeling of being 'in the presence of a higher power' is the same feeling that every other member of the species experiences in these circumstances. It is not a moment of personal discovery (as it is sometimes portrayed). It is a moment of social identification borne from the realisation of a shared biology.

If this were not the case, no composer would ever be able to calculate the effect of the deep piano bottom note with a soft tam-tam and tubular bell (as in the opening of Britten's War Requiem) as being sufficiently universal to be not only recognised by a group of people as 'art' but whose emotional intention is successfully communicated.

But if prayer is fundamentally social, if it is the moment of deep identification not of the individual but of the species, doesn't that also mean it is political? 

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Politicizing Educational Technology

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Technology seems to just happen to us. MOOCs are 'just happening' to us. But as the recent backlash against Google Glasses shows (see http://www.bbc.co.uk/news/technology-21937145) it is social change which legitimates itself according to a progressivistic logic, but for which nobody votes. There is no democratic accountability for technological change.

This is a question that Andrew Feenberg and Ulrich Beck have been asking - the challenge seems to be "how can technical developments be considered within a context of an informed political debate? How can the will of the people count in technology?" This is tricky. It is not true that all technical developments are 'off' the political agenda. Developments in biotechnology and genetic engineering are very much political issues. But developments in social technologies arguably have a greater impact (certainly a wider impact) than any of the "niche" technical developments that people worry about, yet there is little discussion about beyond 'healthy living' advice ("don't spend too much time online!", "video games are bad/good for you", etc) which appears more as lifestyle advice rather than political force.

The deep problem is one of distinction-making. Social technologies blur the boundaries between the person and their environment. It challenges us to think of what we mean by 'will' and 'freedom' in the first place. The very assumptions of democracy become blurred in the corporate strategies of global technology companies. And they, of course, like it like that.

Where do we start to draw distinctions? What measures can we use to keep our bearings? The social sciences abounds with competing theories and methodologies by which academics grapple with this - often only servicing the needs of the academic machine and academic careers rather than making concrete social progress. One theory - a cybernetic one - which I think is particularly pernicious is the "everything's a process" theory. "education's a process, society's a process, we're all in a process..!" The technology companies love that! There's nothing to get hold of in a sea of relavistic logic which is always defensible, but which invites those who can dictate the processes to run the show. The technology firms, the financial services industries are very much 'dictating the process' at the moment. Governments, the representatives of the will of the people, are dancing to their tune.

We are not processes. We are "persons". If you ask me what a "person" is, I cannot really say abstractly, except to say you and I are one, and there are things that we share: there are people we love and who love us. There are hopes and dreams and there are fears. And all people are like that, and yet they are all fundamentally different in the details. And whatever fancy ideas we have for the way the world works, those ideas take second place to our dreams, our loves, and the drive for meaning in our lives.

The essential problem of the social sciences and politics seems to be that we can't get beyond 'persons'. There is no satisfactory abstraction into institutions and social structures (although those things certainly have causal powers); there is no satisfactory abstraction into the components of experience of consciousness (yet mental process too are important). Persons are not divisible and each is different.

What does "the will of the people" mean when we look at things like this? My will is not a statement. It is not an abstraction. It is a movement towards something which I cannot tell. It is an absence. Ah! But there's a clue. Because the will of people is not the will of a person. It is what happens when many persons understand their common absences. Then politics is possible.

Our technology world is largely 'positive'. E-learning has been particularly guilty of a positive self-presentation and an entrepreneurial drive. Criticality gets pushed aside. Instead we assert things which are there, rather than the things which are left out. Politicizing technology means concentrating on the absences. It is through the process of determining what isn't there that coherent distinctions can be made. 

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