Presidents Series, Jonathan Randall, Theoretical Models in Consulting Practice

Presidents Series, Jonathan Randall, Theoretical Models in Consulting Practice – YouTube

Thursday, April 21, 2022Bogdanov, Pragmatism, and Uniting the Systems Movement

Bogdanov, Pragmatism, and Uniting the Systems Movement | Meetup

Folk theorem (game theory)

In game theory, folk theorems are a class of theorems describing an abundance of Nash equilibrium payoff profiles in repeated games (Friedman 1971).[1] The original Folk Theorem concerned the payoffs of all the Nash equilibria of an infinitely repeated game. This result was called the Folk Theorem because it was widely known among game theorists in the 1950s, even though no one had published it. Friedman’s (1971) Theorem concerns the payoffs of certain subgame-perfect Nash equilibria (SPE) of an infinitely repeated game, and so strengthens the original Folk Theorem by using a stronger equilibrium concept: subgame-perfect Nash equilibria rather than Nash equilibria.[2]The Folk Theorem suggests that if the players are patient enough and far-sighted (i.e. if the discount factor {\displaystyle \delta \to 1}), then repeated interaction can result in virtually any average payoff in an SPE equilibrium.[3] “Virtually any” is here technically defined as “feasible” and “individually rational”.For example, in the one-shot Prisoner’s Dilemma, both players cooperating is not a Nash equilibrium. The only Nash equilibrium is that both players defect, which is also a mutual minmax profile. One folk theorem says that, in the infinitely repeated version of the game, provided players are sufficiently patient, there is a Nash equilibrium such that both players cooperate on the equilibrium path. But if the game is repeated a known finite number of times, backward induction shows that both players will play the one-shot Nash equilibrium in each period, i.e. they will defect each time.

Folk theorem (game theory) – Wikipedia

Andrew James Walls

Mar 24

Navigating Change: How to Find Ecosystem-Strategy Fit

A guide and tools for how to lead your ecosystem’s future.

Navigating Change: How to Find Ecosystem-Strategy Fit | by Andrew James Walls | Predict | Mar, 2022 | Medium

Beyond the Bounds of your Organization: Systems Influencing & Why it Matters

Beyond the Bounds of your Organization: Systems Influencing & Why it Matters – YouTube

They say:

Thank you for registering for the Catalyst 2030 “Beyond the Bounds of your Organisation: Systems Influencing and Why it Matters” workshop that happened last Friday. It was wonderful to be able to collaborate with those who made it! 

Here are a few follow up items from the workshop: 

• You can access the chat and slides from the session in this folder here.
• You can access the video recording on the Catalyst 2030 YouTube here.
• It’s not too late to register for other workshops hosted by Catalyst 2030. Join us at 16:30 CET today for our first “Fundraising Masterclass: Demystifying the Complexities of the Funder Landscape” by registering here.  

metarationality and science – the more rational you try to / need to be, the more the metarational framing matters

The Only True Wisdom is Knowing that You Can’t Draw a Bicycle

march 23, 2022 slimemoldtimemold

history, replication, science

The Only True Wisdom is Knowing that You Can’t Draw a Bicycle – SLIME MOLD TIME MOLD

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Subscribe to mailing list – metaphorum

#030 – Alidad Hamidi – systems thinking

#030 – Alidad Hamidi – systems thinking

No Nonsense Agile Podcast

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Non Nonsense chats on what agile is and what it isn’t, without any bullshit.

#030 – Alidad Hamidi – systems thinking

March 18, 2022

Join Murray Robinson and Shane Gibson in a conversation with Alidad Hamidi about Systems Thinking. Systems Thinking is about understanding that the whole is greater than the sum of the parts. It is the interactions between things that drive the outcome. For example, cutting costs locally often increases costs globally. One person’s solution is often another person’s problem. To solve the real problem, we need to bring people together to agree on the issue, the goal and the scope of the system. Then we need to keep asking why until we can create a model of how everything interacts. Then we can design a solution, try it out and see what happens to the system as a whole. As we are doing this, we need to look at the interactions between our system and other systems. And we need to look outside the agile community for ideas and solutions.

Annual Mike Jackson Lecture5 April 2022The Fifth Discipline: Making the Future a Friendly Place for HumankindThe Centre for Systems Studies is delighted to announce the 2022 Annual Mike Jackson Lecture on Systems Thinking, which will be delivered by Dr Peter Senge, the internationally acclaimed thought leader, named by the Financial Times as one of The World’s Top Management Gurus.

Annual Mike Jackson Lecture – Executive Education

Defining the Ecosystem Domain: Ecosystems, Arenas and Jobs-to-be-doneHow to map an Ecosystem? Let’s explore how to create a manageable breakdownSimone CiceroMarch 04, 2022

Defining the Ecosystem Domain: Ecosystems, Arenas and Jobs-to-be-done – Boundaryless

The Art of Living in Conversation©

Gordon Pask Estate, Gordon Pask Archives, Institut für Zeitgeschichte, University of Vienna

A Conversation about the Cybernetician Gordon Pask

Tue, 08.03.2022, 6 pm CET

The Art of Living in Conversation | ZKM

This is lightly edited (so errors all mine) from Keryck/”Mori Totebag” in The Abs-Tract Organization Discord Server (for metamodernist left-wing discussion – see https://abs-tract.org/).

I thought it was particularly interesting because it sweeps in so much, and for the single core concept ‘copoiesis’ (which I can find a *few* mentions of online, in an artistic context).

Post one: semipermeable membranes & autopoesis —mutually reinforced white supremacist systemic institutions

> {re: “White Supremacy as Living System” by Irami Osei-Frimpong

inside and outside, and a membrane, yup

i call that collective (“outside”), autonomy‐agency (“inside”) and prehension‐agency (“semipermeable membrane”)

the outside of white supremacy is White Habitus, the inside is White Chauvinism, and the membrane is White Fragility (though that term is abused) especially in the white family and church (not letting some things in that would challenge their internal dynamics) & blaxploitation (taking in black ppl [and occasional other racialized ppls] into their metabolism then spitting them out when no longer useful to White supremacy).

ppl who aren’t white can start to take on these facets of behavior through coercion, artificial scarcity, the caste system inextricable of capitalism has a way that allows white supremacy to hyperexploit Black ppl (and indigenous, but im focused on Irami’s topic primarily).

Irami Osei-Frimpong – The Funky Academic
White Supremacy: A Living System

Post two: a perhaps “systemic conspiracy” against the co-poetic aspect of human subjectivity

a perhaps “systemic conspiracy” against the co-poetic aspect of human subjectivity, rendering humans ill-equipped to imagine an ethics that fully addresses our basic needs for care, encounter, sharing of trauma, trauma healing, resistance of narcissism, compassion-informed empathy rather than a passive empathy as automatic process that is never given institutional protection and support.

she traces this neglect of copoeisis to monotheism, through Christendom, and into the commodity fetishism that capitalism supplies as our only source of temporary relief of trauma (cheap thrills, so to speak, without consummate humanizing care).

she relates this neglect to the historical subjugation of both pregnancy & human creativity in general to serve the ruling class structures in a way that disarms everyday ppl from resisting dehumanization in ethics, philosophy, economy, art, and even language.

———————COPOESIS + feminism,,,
without robust interdisciplinary and societal/layperson recognition of COpoesis, not just the autopoesis that phallic ideals over-emphasize, ethics & philosophy remain incapable of addressing human affairs appropriately & sustainably
———

anti-abortion & feminine-antagonistic arguments are based on a failure to move beyond classical non-ethical thinking on Life-Drive & Death-Drive, which only think in service of the reproduction of non-human & non-subjects (“life-drive” in Freud is about reproduction of germ cells, “libido” in Lacan is about splitting and cocoons of amoeba & lamella, etc…).

autopoesis by itself fails to take into account the copoeisis that is integral to human subjectivity, whose groundwork is laid by interconnection in late pregnancy (when nervous system is fully formed, but prior to birth) of the pre-subjective affects of people as a social species, through birth and early post-natal catastrophic learning events that shape how humans relate to both other humans, non-humans and themselves as a full subject later on in life.

the prevalence of non-human, un-humanized life-drive (though still relevance) eschew people’s ability to construct ethics that take copoesis, empathy, sharing, the groundwork of subjectivity, etc, into account—rendering these attempted ethics inappropriate and incomplete for human needs and desires.

this is also reflected in language (and what some languages, to varying degrees, don’t adequately symbolize), so our ethics—thus also therapy ethics—and linguistics currently need metafeminist philosophy in order to make sense of the tension between feminist activism & prevailing symbols and concepts regarding gender, pregnancy, femininity, eroticism, choice, subjectivity, needs, etc.

Bracha L Ettinger Metafeminist and Feminist Notes. Oxytocin Mothering the World, London March 2019
Procreate Project

Post three: digital stupor, isolation, narcissism and retraumatization

an effect of this neglect of copoeisis is the addiction to “digital stupor” that prevents us from dealing with trauma together, and leads us to retraumatize ourselves in this stupor and narcissistically compete and attack each other for instant gratification without compassion, in an accelerated space that makes our connection stronger but our interconnection more and more anti-social & incapable of creating spaces of healing or growth for each other (unless we resist the instantaneousness of the very media we use to communicate)

Castello di Rivoli Museo d’Arte Contemporanea
XII. Digital PTSD. The Practice of Art and Its Impact on Digital Trauma | Bracha Ettinger

Comment from Benjamin David Steele
“autopoesis by itself fails to take into account the copoeisis that is integral to human subjectivity, whose groundwork is laid by interconnection in late pregnancy (when nervous system is fully formed, but prior to birth) of the pre-subjective affects of people as a social species, through birth and early post-natal catastrophic learning events that shape how humans relate to both other humans, non-humans and themselves as a full subject later on in life.”

That deeply resonates with me. I’ve never heard the term copoeisis. It is a good term for getting at the intrinsic social nature of humans (and many other species) that is deep within our biology. This can be understood also in terms of epigenetics. I’m often reminded of the mice who were shocked into jumping after smelling a scent and for many generations following the mice kept jumping simply with the scent. The 7 generations of jumping mice would be the equivalent of 2-3 centuries of human society.

Now think about all of the major events and social institutions (from genocide to slavery) that potentially exist within this epigenetic reach of intergenerational trauma. But the same applies for positive changes in recent history, such as increased education and literacy, not to mention the effective treatment of most infectious diseases. This is why progress can only be measured over the very long term. Public health does have immediate effects. And yet policies we implement now might not show their full effect until the centuries following.

Possibility space

Gordon Brander

Mar 18

Possibility space – by Gordon Brander – Subconscious