Integrative Study: Notes from Kentucky
Can the universe be approached
from a viewpoint
other than that
of one or another
area of specialization?
The conventional methods
of communication and interaction
(lectures, scholarly papers, monographs,
etc.)
of the areas of specialization are inimical
to the goals of the systems sciences.
TABLE OF CONTENTS
1.Specialists
2.Facing away from the areas of specialization.
3.Facing away from specific systems of thought
4.What is the language of integrative study
5.The texts of integrative study
6.Framework
7.Scholarly
8.The nature of integrative study
9.The quieting of overheated minds
10.Integrative discourse
11.History
12.What is a system
13.Ecosystems
14.Religion
15.Conferences which are not integrative
16.The difficult work of integration
17.The greatest systems thinkers
18.MEGA SYSTEMS SCIENCE
19.College
20.Case histories
No. 1 -- Specialists
No. 1A -- PhD specialists conversing with other PhD specialists
PhD's are the most specialized of all human beings:
each of their areas of specialization
even has its own special language.
Indeed, each PhD
is virtually an area of specialization;
even fields with generalist labels
have the earmarks
of areas of specialization.
To address systems ideas
to a group of specialists
(even those who consider themselves systems thinkers)
is like showing silent motion pictures
to the blind:
the unresponsiveness of the audience
is not a sign of its lack of intelligence.
Can PhD's who communicate mainly with PhD's
consummate the aims of systems science?
No. 1B -- Specialists in generalism
Systems study
cannot be an area of specialization;
an individual
who claimed to be a specialist in generalism
would be a ridiculous figure.
No. 1C -- Who are the integrators?
Who are the many generalists/integrators
who hold the world together?
They are
homemakers male or female,
some health professionals,
politicians, statesmen, entrepreneurs,
administrators,
religionists, etc.
.
No. 2 -- Facing away from the areas of specialization.
Specialists continually face their areas of specialization;
these fill their consciousness.
Integrators, however, of necessity,
face away from areas of specialization.
When they do so, they do not face nothingness.
Instead the vast integrative structure of the universe
lies before them:
wisdom embedded in nature
by 10 or more billion years
of cosmic evolution.
.
No. 3 -- Facing away from specific systems of thought, ...
To encounter the integrative,
it is not enough
to face away
from one's area of specialization
(physics, chemistry, etc.).
One also has to face away from
particular thinkers (Einstein, von Bertalanffy, ...),
particular theories (quantum theory, chaos theory, catastrophe
theory, ...),
ideologies,
particular schools of thought,
particular forms of religion, etc..
-- face away from, but no reject.
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 express them
without using the symbolism and language of the sources,
without referring to the sources by name.
.
No. 4 -- What is the language of integrative study?
No. 4A -- What is the language of the areas of specialization?
Each area of specialization,
of necessity,
has its own special, often arcane, tribal language,
a language only fully understood by its practitioners.
How many of us can understand
a contemporary research paper
on cosmology, chemistry, genetics?
No. 4B -- What is the language of integrative study?
The language of integrative study
is the language of everyday life.
It is a language
created by humanity
specifically
to carry out the work of integration.
It is the language
in which integrative texts
of all cultures
are couched.
Its purpose is
to hold society together,
and to connect each human being
to the universe.
No. 4C -- A superb instrument of thought
The use of the rich language of everyday life
for purposes of integrative study,
is not to be regretted.
It is not a poor substitute,
for a proper, academic integrative language
but, rather,
a superb instrument of thought.
Our capacity to express an idea in this language
is a measure
of how well we have integrated
that idea into our understanding.
The temptation
to use jargon and technical languages
arises when our understanding of something
is superficial, that is,
when we are excited about something,
and wish to share it with others,
before we have
fully assimilated it and understood it.
Time and patience
bring about
the clarification of thought,
the purification of ideas,
and simplicity and clarity of communication.
No. 4D -- Entropy, etc.
Systems theory
has no need for highly technical words
such as
entropy, quantum mechanics, chaos, ...
.
No. 5 -- The texts of integrative study.
No. 5A -- Concision
Concision is a hallmark of integrative study:
a profound thought is encapsulated
in a few, fruitful words.
(Torrents of words belong to the areas of specialization.)
In time
an organized, growing body
of aphoristic statements will arise,
a framework for integrative thought.
"Organized":
a mere collection of quotations, proverbs, or insights
cannot serve the purpose;
each statement
has to be organically linked
to the statement which precedes it,
to the one which follows -- to the whole network of ideas.
No. 5B -- The texts of integrative study
Integrative study centers on two types of texts.
Framework statements: Concise encapsulations of integrative wisdom.
Case histories: medical, social, industrial, etc.
case histories;
works of literature;
histories.
No. 5C -- The story
The ultimate text of integrative study is the story.
It is through their stories
that we have an opportunity
to come to grips
with the inner structure and meaning
of a variety of systems.
Each story tests us:
It says
"If you think you have understanding,
don't tell us about the system of thought
you have adopted or invented.
"Instead,
reveal the power of your understanding,
the range of your thought,
by 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."
Doing this
we discover
whether we have integrated
a system of thought
into our inner being,
or whether it is merely
something
which resides at the surface of our consciousness.
We find out, too,
how little we know,
and what needs to be worked on.
Huge areas of systems dynamics are still completely shrouded in mystery.
.
No. 6 -- The framework statement:
A catalyst for integrative thought
No. 6A -- An encapsulation of integrative wisdom
A framework statement
is a simple, evocative sentence
which "anyone" can understand:
it is an encapsulation
of integrative wisdom.
In it deep levels of meaning reside,
awaiting discovery.
Each statement
serves as a catalyst
for integrative thought;
it is a starting point
not endpoint.
A statement 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,"
and go on,
is to have done nothing.
The task of the integrative thinker
is to make each framework statement come to life,
to uncover and reveal
the many layers of meaning hidden within it,
to connect it to a constellation of thought.
No. 6B -- Two specimen 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,
reproduce
--or perish.
No. 6C -- Dialogue
The work of formulating framework statements,
uncovering their meaning,
and interconnecting them
is not performed in isolation,
but is carried out in dialogue
with other thinkers.
No. 7 -- The scholarly methods of the areas of specialization.
Specialization involves creating and polishing speeches
to be delivered
on occasion, away
from home, at distant places. The audiences consists of individuals
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 created for audiences of
anonymous
readers from whom the
author rarely hears.
While busy trying to impress remote, anonymous colleagues,
the scholar
tends to neglect
persons within his or her immediate environment, institution,
and
community.
Can means such as these
ever give rise
to the integration we seek?
.
No. 8 -- The nature of integrative study
No. 8A -- Individual study and communal study
Integrative study involves
individual study
and communal study.
No. 8B -- Dialogue/active thought
The primary mode of integrative, communal study
is dialogue, active thought,
(as opposed to
prolonged periods of passive listening).
No. 8C -- A discipline we impose on ourselves
For the sake of integrative study:
We leave at the door
our areas of specialization, titles, religions,
ideologies, systems of thought, favorite thinkers,
... even our genders.
We focus on ideas
rather than on their sources;
hence, refrain
from referring to specific thinkers, authors, books,
ideologies, systems of thought.
Most important:
For every statement
in the English language
there is a domain
over which the statement is true,
and a domain
over which it is false.
In integrative study we focus
on the domain
over which the statement which lies before
us
appears to be true;
we ignore the domain
over which it appears to be false.
In essence, we approach the other,
whether text or person,
with generosity.
Integrative study
generates itself
by the use of positive elements;
the negative elements
fall away in time, cancel;
the positive ones endure.
.
No. 9 -- The quieting of overheated minds
In the beginning,
when we first discovered our calling,
our entry into our vocation
was an act of love;
we were then not obsessed with
grants, publications, recognition, fame
and other elements
of professional and academic existence.
Integrative study is a return to these beginnings.
We luxuriate again
amidst constellations
of beautiful and powerful ideas,
Thought and contemplation,
again converge.
Disparate realms
--no longer
separately named or considered--
have merged.
There is a quieting
of overheated minds.
No. 10 -- Integrative discourse
No. 10A -- The moderator
How is integrative study "done?"
A convener / moderator is needed.
One begins
with a period of silence.
The moderator
then reviews
the rules of discourse
(See Note 8C)
to which the participants
have agreed to subject themselves.
No prepared speeches
are delivered;
the study process
takes the form of dialogue.
The discussion is catalyzed
by powerful (information-dense) texts:
framework statements or case histories.
The text
(See Note 5B)
is read aloud,
a few lines at a time;
then the discussion begins.
The moderator judges
when it is time
to move on.
Note 10B -- The focus of integrative study
Integrative study
focuses on the higher levels of organization
of an integrated system
(e.g. cell, multicellular organism,
friendship, family, organization,
community, etc.).
Doing so
one imbibes
the powerful integrations
embedded in the system
by billions of years of evolution.
One also imbibes
the integrative wisdom
to be found
in each participant
of the study process.
In integrative study
the two are brought together.
.
No. 11 -- History
No. 11A -- Integration spans all space and time
A system can be
fully understood
only
through its history.
Can we understand
biologic organisms
when we know them only
in their adult state
unaware
of the embryonic development,
of the biologic evolution
which made them what they are?
Can we understand
institutions, nations, cultures, persons, ... ,
when we do not know
how they became
what they are?
This is why
the wise physician, the integrative scholar
enjoins the novice:
"Be sure to take
a good history."
This is why
the pursuit of integration
spans
all space and time.
This is why
histories (stories)
are pillars
of integrative study.
No.11B -- Remember to remember
The temptation,
to ignore history
arises
because the past
has seemingly been surpassed
and seems irrelevant.
To carry an immense,
ever-growing history
on one's back
seems an unbearable burden;
"History", a sage has said,
"is a nightmare
from which I am trying to awake."
But does not every living creature,
every cell
carry its 3.7 billion year history
in its DNA?
We can do it too.
Remember to remember.
.
No. 12 -- What is a system?
No. 12A -- On the discernment of differences
Hughlings-Jackson, 19th Century neurologist:
The discernment of differences
is a higher function
of the nervous system
(requires greater acuity)
than the discernment of similarities.
When the higher function
weakens,
says he,
the lower function is derepressed;
then similarities are perceived
everywhere:
"All is one."
"Atomic nuclei, atoms, ... , cells, ... ,
animals and plants ...,
human beings ...,
human institutions, ... ,
ecosystems, ... , galaxies, ... ,
are all systems."
But if everything
is a system,
what need is there for the word "system?"
No. 12B -- "S"ystems versus "s"ystems
The discernment of differences:
Define "Systems"
to be entities
integrated by flows of information:
cells, multicellular organisms,
persons, societies, ... , cybernetic devices.
Define "systems"
to be other aggregates:
atomic nuclei, atoms, viruses,
gases in containers,
solar systems, galaxies, ... .
Then ecosystems are systems, not Systems.
The integrative
resides in Systems,
not in systems.
.
No. 13 -- Ecosystems
The ecosystem is not a cybernetic system
(See Journal of Theoretical Biology,
Engelberg J, Boyarsky LL: "The noncybernetic nature
of ecosystems."
American Naturalist 114:317-324, 1979.
,
No. 14 --Religion
No. 14A -- Religion connects
Religion
connects each individual
to what has gone before,
to what is in existence,
to what is yet to come,
to the cosmos itself.
Religion has an abiding concern
in every stage
of the human life cycle:
coming into the world,
finding a mate,
forming a family,
bringing children in to the world,
integrating them into the community,
educating them,
preparing them for their life's work,
coming to their aid in all times of crisis.
Religion concerns itself with
the nature of society
and the quality of personal, economic, social, relations;
with the environment;
with what makes society possible.
It has an abiding interest
in the nature, origins, and future of the cosmos.
Thus, not surprisingly,
modern science is an outgrowth of religion
and, for reasons well understood,
flourished principally in countries
in which the Protestant Reformation took root.
A society which lacks
what we call religion
has never been found;
presumably,
societies which lacked religion
failed to survive.
No.14B -- The relation of religion to the integrative
In human societies
there is only one institution,
one system of thought
totally devoted
to the integrative.
It is religion.
All the other
concern themselves
only with one or another
specialized aspect of existence.
The scholar
who cannot relate to
the religious language and aspiration
of the "man on the street"
is not yet an integrator.
There are no boundaries to thought
which integrative study
does not cross:
religion lies within integrative study..
No. 14C -- The integrator is a religionist
There is a realm of Parts:
it is the realm of specialization.
There is a realm of Wholes;
it is the realm of integration,
of integrative study,
of religion.
Every integrator is a religionist.
But integrative study
is not this or that religion,
nor is it a new religion.
.
No. 15 -- On conferences which are not integrative
No. 15A -- Topics
A meeting/conference/colloquium/session which
centers on a topic,
e.g. "Postmodern concepts of industrial organization",
is neither integrative nor systemic.
It belongs to
the areas of specialization (AOS).
No. 15B -- Prepared talks
Meetings/conferences/colloquia/sessions
at which prepared papers are read,
at which panelists give short presentations,
at which members of the audience
may have read in advance
previously prepared abstracts or papers,
such gatherings are neither integrative nor systemic.
They are manifestations
of the areas of specialization;
they cannot realize the aims
of integration.
No. 15C -- Bombing one another
Meetings/conferences/colloquia/sessions
at which attenders
bomb one another
with prepared papers, speeches, statements, ideologies, ...
are neither integrative nor systemic;
they are manifestations
of the areas of specialization.
No. 15D -- Brainwashed
Having spent our entire student and professional lives
in the AOS
it is difficult for us to conceive
that a communion with other thinkers
can take a form
other than that
provided by
the classrooms
and professional meetings
of the AOS.
.
No. 16 -- When do we begin the difficult work of integration?
When people are given the choice
of going to heaven,
or attending a lecture
on the glories of heaven,
they opt for the lecture.
When systems thinkers convene
we often get lectures
on the beauties
of going to heaven.
When will be ready
to roll up our sleeves,
and begin the dirty, difficult work
of integration?
No. 17 -- The greatest systems thinkers
The greatest systems thinkers
of the 20th Century
are
Lenin/Stalin, Mussolini, Hitler, and Nol Pot.
All intellectuals
--spinners of theories,
readers and writers of books.
All advocates
of rationally organizing society,
at the systems level
from the top down,
of having a few
knowledgeable, well-meaning, individuals
lay out the plans,
the laws.
All believe
that everything is interconnected:
therefore,
a total approach is needed.
The implementation
of systems principles,
they believe,
will create a utopia
for their citizens:
however, sacrifices have to be made,
in the short run,
--by the citizens.
All produce nightmares.
In the course of WWII alone
people were slaughtered
at a rate of about
7 persons per minute.
This is something
for all systems thinkers
to ponder.
No. 18 -- MEGA SYSTEMS SCIENCE
No. 18A -- The prayer of MEGA SYSTEMS SCIENCE
MEGA SYSTEMS SCIENCE
knows how to
solve problems
of corporate unprofitability,
community decisions making,
world peace, economic prosperity,
hunger, population,
environmental degradation,
crime, teenage pregnancy, family disintegration, ... .
The prayer of MEGA SYSTEMS SCIENCE:
"Would only that society
listen to us."
No. 18B -- We will save you
Does MEGA SYSTEMS SCIENCE
share a view
common to cults:
The world is rapidly moving
towards a cataclysmic end,
and that the practitioners of Mega Systems Science
but we
have special knowledge,
possess the keys to salvation?
For all of who pray
"would the world
listen to us"
consider the following thought:
"More tears have been shed
for answered prayers
than for unanswered prayers."
No. 18C -- humble systems science
*** humble systems science ***
ponders
the Book of Nature,
and
sit at the feet
of the wise
of all times and places
(but not at the feet
of the journalists
of all times and places).
The practice of
humble systems science
requires a willingness
to reveal
the depth
of one's understanding
of complex systems
by publicly
(in the presence of others)
examing, in all its dimensions
the workings
of actual complex systems.
This exercise
generates a hunger
for integrative learning.
No. 19 -- An integrative college course
An integrative college course
which employs a natural system of integration
consists of three sections:
The evolution of the physical cosmos.
The evolution of life (beginning with the origins of
life).
Human evolution (together with the evolution of societies).
With this approach there is no need to refer to physics,
chemistry,
biology, astronomy, ...,
-- or to artifically paste them together.
No. 20 -- Case histories
No. 20A -- When does one understand complex systems?
One understands complex systems
when one is able to interpret
the histories
(the story of the transformations)
of specific, actual systems.
No. 20B -- Case history archives
It is imperative that systems theorists
create an archive of powerful case histories
suitable for integrative study.
These cases should span all levels of organization:
cells, multicellular systems, social systems.
Innumerable case studies can be found.
But perhaps only one out of a thousand would serve our purpose.
A case history when found,
has to be transformed into a concise,
information dense work.
No. 20C -- To analyze a complex system ...
To analyze a complex system
is to trace
a never-ending chain
of cause-and-effect
through the system,
so that ultimately
contact is made
with every aspect
of the system
--the way one traces
electrical potentials
through a complex circuit.
Each case history
provides the stimulus and focus
for doing so.
Joseph Engelberg
Office of Integrative Studies
University of Kentucky Medical Center
Lexington, Kentucky 40536-0840
TEL 606-323-5563
FAX 606-323-1070