Lankelly Chase’s approach to working with complexity – with comments

Lankelly approach to change (pdf): https://lankellychase.org.uk/our-approach/system-behaviours/

 

I’ve responded to this at a little bit of length because there’s no comments field on the Lankelly Chase website, and because:

  1. I care about this and think it is very improtant
  2. We are doing a very related piece of work on local systems change for save the children (which I hope will be published one day), so these issues are very live for me
  3. I’m about to go on a retreat to discuss local systems change
  4. I see a recurrence of some loose language and maybe some lazy thinking which I think is hugely risky
  5. I think just a little more grit in the oyster and realism about this would add a lot

Benjamin

 

Lankelly Chase’s approach to working with complexity

[with my comments in square brackets]

What does effectiveness look like when working in situations of complexity? How do we understand what to do or where to start? How do we attribute results to our actions?  These questions go to the heart of our feelings of competence and agency.

When you choose to contend with complexity, as we do at Lankelly Chase, you start to realise how professionalised structures help to keep such troubling questions at bay. Projects, programmes, hierarchies, funding cycles, milestones, service level agreements, budgets, key performance indicators all feed our need for certainty and order. The messy unboundaried web of interdependencies recedes behind a dense framework of process and structure, and with it our feelings of anxiety and helplessness.

Except, of course, the complex reality remains undiminished, and containing it with our structures proves as slippery as clambering onto an unruly lilo in a choppy sea. Worse still, our need for orderly structure can make a bad situation worse. It obscures our appreciation of the issues we need to address, leading us to act as if the situation weren’t in fact complex, and so denying the lived experience of people caught up in the web.

Lankelly Chase’s mission is to change the systems that perpetuate interlocking disadvantages such as homelessness, mental ill health and substance misuse. Until recently, our default mode was to fund interventions and projects for 3-6 years. At some level, we knew that life cycle problems could not be solved by grant cycle solutions, but as a relatively small grant funder what else could we do? Answering this question required us to face the possibility that despite our mission and good intentions we might be playing our own part in a perpetuating system.

For us, this came down to a judgement about whose needs were being met: were we funding projects, interventions and organisations because this was genuinely the most effective contribution a funder of our modest size could make or because we felt comfortable funding projects, interventions and organisations? While realism about our size has always been critical to how we understand our effectiveness, it became increasingly clear that it had led us to reduce our understanding of the problem to the scale of our preferred response to it.

As an independent funder, we felt we had a responsibility to resist reductivism: “if we can’t then who can?” But feeling responsible and knowing how to act are not the same.  We are so conditioned to operate within reductive structures that stripping them away leaves us with very little. The paralysing confusion and anxiety all come crashing in.

We have just published a revised description of our approach to change which sets out how we seek to take action in a situation of high complexity. The thinking behind it can be summed up as follows: Lankelly Chase has a growing conviction that the outcomes we seek can only happen through the actions of whole systems. Although there are many parts of a system – projects, workers, organisations, rules, funding, communities, institutions – that have a bearing on a particular disadvantage or harm, they are all continually affecting each other. No individual part exists or has an effect in isolation of the others. This leads us to think that sustainable change depends on the way all the parts interact.

[This means that we have to think about changes in the structure of systems – and the system behaviours and change approach have one particular slant on that. There is, of course, a distinction between reductive structures (I agree that these proliferate), and those which absorb complexity, or usefully attenuate variety]

What we find in the field of severe and multiple disadvantage is that the overwhelming majority of energy, attention and resource is dedicated to improving the parts of the system. This is understandable because those parts tend to be knowable and to an extent controllable, whereas the relationships between them take us into much less solid or definable territory. However, a collective focus on the parts has ultimately, in our view, been self-defeating because each can only be as good as its relationship with the rest.

Lankelly Chase decided to shift from this majority position to focus on growing the health of the relationships between the parts. Given how nebulous such a challenge could become, our first step was to ground our approach in the work of our many partners. We set about observing closely what effective relationships in situations of complexity actually look like, and what our partners needed in order to connect their part of the system effectively with the rest.  We looked at what they were doing in many different contexts, and consulted widely with many different system actors, until we were able to distil our learning into nine system behaviours. (Some people call these system conditions or even pre-conditions.)  We asserted that it was the presence of these behaviours in a system, rather than the action of any one organisation or project, that explained its effectiveness.

[I’m sceptical of some of this – see below]

So then what? Given that we were moving into largely unoccupied territory, we knew that we couldn’t map out outcome-determined programmes, not least because they are so ill-suited to situations of high complexity. We decided that our role was to create the infrastructure that would enable us and our partners to explore how to create healthy systems. We had a specific purpose in mind: to work out what it would take to embody the system behaviours at a scale that would ultimately make a difference to outcomes.

[We have to be careful with words like infrastructure, ‘actions of whole systems’ (when we’re talking about ‘the system’ being ‘unboundaried’), and embodying behaviours]

The methodology we agreed on was action inquiry, which we characterise as acting our way into a new way of thinking through continual iteration and learning. We now use our resources, along with the independence, flexibility and longevity they allow, to create collaborative spaces for our partners to explore ways of building the health of systems, increasingly at the level of a place.

[Note that independence, flexibility, and longevity are specifically divorced/outside of the context of the systems being discussed – this has some interesting (and useful) implications]

Frankly we don’t know where this new approach might take us, what ‘scale’ might look like or indeed whether the system behaviours will ultimately turn out to be right or helpful. Our current dream is of a critical mass of people thinking and acting in a more systemic way and thereby ‘tipping’ the way the whole system behaves. But we’ve no clear plan for how this might show up in the world, not least because we know best-laid plans don’t work with complexity.  So returning to the opening question, what would the effectiveness of such a strategy look like?

Our Chair Myron Rogers has coined a very astute maxim: “the process you use to get to the future is the future you get”.

[Interesting – I remember having a lot of discussions with marxists/socialist about whether the character of the revolution predetermined the character of the revolutionary state! And Conway’s Law – “organizations which design systems … are constrained to produce designs which are copies of the communication structures of these organizations —M. Conway”  – see discussion at https://model.report/s/uav5w7/conway_s_law_-_wikipedia_the_free_encyclopedia . This is something it’s very good to take seriously, I think – but it can lead to the fallacy (which must have a good name somewhere!) of believing that however we design ourselves will generate the design of the system we’re designing. Unfortunately, there are some laws of nature/systems laws too which have to be taken into account – and utopian models don’t always translate into utopian outcomes. Worth looking at some of these other laws in that context eg.

https://model.report/s/1eylfc/galls_law_of_system_design

A complex system that works is invariably found to have evolved from a simple system that worked. A complex system designed from scratch never works and cannot be patched up to make it work. You have to start over with a working simple system. – John Gall (1975, p.71)

https://model.report/s/iof5tt/law_of_requisite_hierarchy 

“The weaker the average regulatory ability and the larger the average uncertainty of available regulators, the more requisite hierarchy is needed in the organization of regulation and control for the same result of regulation… . [In other words], the lack of regulatory ability can be compensated to a certain extent by greater hierarchy in organization.”

And most importantly, the Conant-Ashby theorem (every good regulator must have a model of the system it regulates – based on Ashby’s law that only variety can absorb variety)

https://model.report/s/0migpd/every_good_key_must_be_a_model_of_the_lock_it_opens_the_conant_ashby_theorem_revisited_by_daniel

https://model.report/s/sbmdws/a_primer_for_conant_ashby_s_good-regulator_theorem_by_daniel_l_scholten

(and I put a whole bunch together here – https://www.dropbox.com/s/g6mn7ukyjip1gp1/Taylor%E2%80%99s%20miscellany%20of%20systems%20thinking%20%28includes%20Clemson%E2%80%99s%2022%20principles%2C%20laws%2C%20and%20theorems%29.pdf?dl=0) ]

This feels right to us, and we have taken it to mean that we at Lankelly Chase also have a responsibility to embody the nature of the change we want to see. Once you start to see yourself as part of – rather than apart from – a system, then a lack of congruence between how you act and how you want others to act shows up pretty quickly. It turns out that if you concern yourself with the health of a system, acting effectively and acting ethically start to look pretty much the same.

In publishing an updated account of our approach, our aim is to expose our thinking to many alternative perspectives so that they can help reveal our blind spots, connect our approach with many interrelated parts of the system, question its boundaries, and above all challenge the privileged space we hold in an unequal system. All of these are ethical concerns that connect directly with how we can judge our effectiveness in a complex system. Organisations are rarely the best judges of their own ethics and effectiveness, and can persuade themselves of many things. So we genuinely welcome the inconvenient truths as much as the odd bit of encouragement.

Lankelly Chase Systems Behaviours

We have identified core behaviours that help systems function better for people facing severe and multiple disadvantage. Through observing different fields including homelessness, violence, health, the arts, community development, substance misuse and youth work, we’ve seen that (i) it is the presence of these behaviours, more than any specific methodology, that seems to account for positive change and (ii) these behaviours need to be present and continually promoted in every part of the system.

These behaviours are about perspective, power and participation.

PERSPECTIVE

  1. People view themselves as part of an interconnected whole

Everyone working towards positive change understands that their actions form part of a web of activity made up of the contribution of many others. Everyone wants the system as a whole to work, and knows they cannot control it.

  1. People are viewed as resourceful and bringing strengths

Everyone is viewed as bringing both strengths and weaknesses as part of a resourceful network of people who are continually growing and learning from each other.

  1. People share a vision

People appreciate each other’s perspectives and seek common purpose and understanding.

[I agree that these are Good Things, my only quibbles are: 

1- we should be careful to note that, at the very least, there are some negative self-fulfilling prophecies that quite powerfully ‘control’ systems – financial incentives and narrow targets control systems very ‘effectively’ indeed. And good systems do not need everyone to hold the beliefs indicated (though they are nice and possibly helpful to have) – people can work brilliantly in their silos and still be part of a superb system.

2- this is very powerful. But staringt from this, and from action inquiry (and from noting that perspectives really demonstrate whole experiences and shape behaviours) would be far more appreciative

3- sharing a vision is not the same as appreciating each other’s perspectives – the norm here is a ‘nice’ one so how does this engage with the real world?

The risk is here, that in privileging a certain type of systems view, we seek to norm that and judge or impose those who are not capable or do not want to or have other incentives.]

POWER

  1. Power is shared, and equality of voice actively promoted

All people are able to play their fullest role in building an effective system. Unequal distribution of power, including structural inequality, is continually addressed.

  1. Decision-making is devolved

Those people closest to a complex situation are free to engage with its uniqueness and context and to use their initiative to respond to it.

  1. Accountability is mutual

System improvements are driven by accountability to the people being served. The people being served are supported to take responsibility for their own change.

[This gets really challenging. These are norms, and they may or may not be appropriate. Sharing of power and devolution of decision-making and mutual accountability could lead to the worst of the breakdown of the hippy communes or death cults. And how does this norm work with those who actually have power? I would like to see these seriously inquired into and rethought. Equality of voice is not appropriate in all circumstances (equality of voice of abusers? In what context?). Devolved decision-making is ambivalent – surely this means appropriate devolution of decision-making? And what are the mechanisms that might bring about mutual accountability? Each of these assertions are value-less but are being applied with an implicit ethical lense, and that’s a dangerous fudge at times]

PARTICIPATION

  1. Open, trusting relationships enable effective dialogue

People feel safe to ask the difficult questions, voice disagreement and deal with the conflict and uncomfortable emotions that surface.

  1. Leadership is collaborative and promoted at every level

Leadership is identified and valued as much in the person experiencing interlocking disadvantages and the frontline worker, as in the CEO or commissioner.

  1. Feedback and collective learning drive adaptation

People can see a learning loop between the actions they take and their understanding of the problem they are trying to solve, so that each is being continually adapted and refined.

[All good and good aspirations – and conflict and emotions are recognised in (7). What does leadership mean in (8)?]

Assumptions

We hold five assumptions about the nature of systems which come from our experience of supporting change across the UK:

  1. Systems are complex and often messy webs that are constantly shifting. They consist of tangible things like people and organisations, connected by intangible things like history, worldviews, context and culture. [Yes]
  2. Everyone who is part of a system holds a different perspective on its nature, purpose and boundaries. No one person holds the whole truth (including us). [There’s a risk here of sliding into thinking ‘and if we simply hold this true and bring all perspectives together, we can see everything]
  3. Everything and everyone exists in relationships, and these involve emotions. [Bloody ace]
  4. Change emerges from the way the whole system behaves not from the actions of any one project or organisation. We therefore need to help build the fitness of the system to generate positive change. [This is of course, at minimal recursive and potential self-contradictory. One project or organisation therefore needs to find ways to change the behaviour of the ‘whole system’]
  5. The complexity of systems means we can’t fully plan how to achieve the changes we seek, but we can identify several conditions that enable positive change and the actions that are likely to move us toward our goal.

Distrust Simplicity:

Harish's avatarHarish's Notebook - My notes... Lean, Cybernetics, Quality & Data Science.

whitehead_painting

In today’s post, I will be looking at the famous quote from the famous English mathematician and philosopher, Alfred Whitehead.

Seek simplicity, and then distrust it.

This quote comes from his 1920 collection of lectures, The Concept of Nature. The quote is embedded in the paragraph below:

Nature appears as a complex system whose factors are dimly discerned by us. But, as I ask you, Is not this the very truth? Should we not distrust the jaunty assurance with which every age prides itself that it at last has hit upon the ultimate concepts in which all that happens can be formulated? The aim of science is to seek the simplest explanations of complex facts. We are apt to fall into the error of thinking that the facts are simple because simplicity is the goal of our quest. The guiding motto in the life of every natural…

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The meaning of the public good | Inquirer Opinion

The meaning of the public good

Aristotle wrote that the city-state is composed of citizens who constitute a community of individuals who are governed by a constitution. He thinks of the state constitution as one that is analogous to the soul of a living organism. It is the immanent principle that organizes the way of life of the people.

For the state to function well, a ruling authority acts as a lawgiver, who will govern the city-state the way a good craftsman would fashion his product. For Aristotle, the establishment of the state must aim at some good. In “Politics,” he writes that the good life is the goal of any political community.

Kant objects to Aristotle. For him, even the welfare of citizens cannot be the basis of the authority of the state. The good life, fashioned out of a political arrangement, will only serve as some form of imposition on citizens. “There is only one innate right,” Kant argues, and that is the freedom “from being constrained by another’s choice.”

Kant thus thinks it is wrong for the state to formulate any particular meaning of the good. To do so means that a ruler is simply taking away from citizens the capacity to make rational judgments about their own lives.

Freedom in the political sense is not about the freedom of the will. Rather, it is about the independence of the human being as an actor in the state. Kant is not concerned about the choices that individual subjects make, but by what others decide for their fellow citizens. For Kant, the use of human freedom must be properly guided by rationality. As a free and rational being, every person must be respected and not precluded from making his or her own decision. Yet Kant does not say that the state acts as some kind of an impediment to human freedom.

The existence of the state is based on a social contract. The citizens give the state the consent to be governed. As rational subjects, each individual possesses the ability to agree to the social contract that binds him or her to the agreement. The individual as a subject, however, cannot be coerced to become part of the social contract. The social contract exists because it guarantees the protection of the rights of the parties. It is not about the benefit that one stands to get, but the guarantee that one’s dignity as a person is respected.

In response, Alasdair MacIntyre in “After Virtue” endorses the Aristotelian ideal of shared ends. He criticizes the inability of the liberal tradition to go beyond the shackles of the Enlightenment. MacIntyre believes that it was wrong to abandon Aristotle’s ideal of the state. In particular, he attacks Nietzsche’s conception of the superman. The superman is a man with no history, not bound by values, and whose idea of individualism leads nowhere.

A problem now becomes apparent. There appears to be an obvious conflict between the values of the community and the idea of liberty. The meaning of the public good, indeed, can only be derived after we, as citizens, resolve this conflict.

Continues in source: The meaning of the public good | Inquirer Opinion

LEKTON – being a belated introduction by Warren S McCulloch to the LOGICAL STRUCTURE OF MIND. An inquiry into the philosophical foundation of psychology and psychiatry by Eilhard von Domarus

From the often fruitful CYBCOM google groups mailing list and I, like the electric monk, am posting it here in lieu of the time to read it properly.

 

Von Domarus, E. (1967). “The logical structure of mind (with an introduction by W. S. McCulloch)”. In L. O. Thayer (Ed.),Communication: Theory and Research. Springfield, IL: Chas. C. Thomas. https://ntrs.nasa.gov/archive/nasa/casi.ntrs.nasa.gov/19650017787.pdf

The blind men and the elephant – Wikipedia

 

Source: Blind men and an elephant – Wikipedia

Design thinking as commercial repackaging

Design Thinking, says @STS_News, is mostly commercial repackaging. Is the @wburnett @DaveEvansDYL satire of Designing Your Life jokes and one-liners missed?

In the end, Design Thinking’s not about design. It’s not about the liberal arts. It’s not about innovation in any meaningful sense. It’s certainly not about “social innovation” if that means significant social change. It’s about COMMERCIALIZATION. It’s about making all education a shallow form of business education. [….]

Burnett’s first step was to found something called the “Life Design Lab” at the d.school and to create a new course, “Designing Your Life,” where he would begin rehearsing his satirical material. The conceit was that you could use Design Thinking as a form of self-help. He called the class d.life to lampoon Stanford’s ridiculous fashions and to skewer the idiocy of thinking a paint-by-numbers system for consulting could also be used to “design” human existence. [….]

Designing Your Life is full of wonderful satirical moments where Burnett and Evans unmask Design Thinking as a fraud.

“Design Thinking is Kind of Like Syphilis — It’s Contagious and Rots Your Brains” | Lee Vinsel | Dec. 6, 2017 | Medium at https://medium.com/@sts_news/design-thinking-is-kind-of-like-syphilis-its-contagious-and-rots-your-brains-842ed078af29

A later version (targeted more sharply at higher ed) appears as …
“Design Thinking Is a Boondoggle” | Lee Vinsel | May 21, 2018 | The Chronicle of Higher Education at https://www.chronicle.com/article/Design-Thinking-Is-a/243472

The book “Designing Your Life” (2016) is at https://designingyour.life/the-book/ .

An interview of Burnett and Evans suggests:

1. Be curious
2. Try stuff
3. Reframe problems
4. Know it’s a process
5. Ask for help

“5 Steps To Help You To Design Your Life” | Adi Gaskell | Sept. 16, 2016 | Forbes at https://www.forbes.com/sites/adigaskell/2016/09/16/5-steps-to-help-you-to-design-your-life/

Originally posted at https://plus.google.com/u/0/+DavidIng/posts/EyS1KggvsS8

Complexity Explorer Glossary

Source: Complexity Explorer

full text of Rethinking The Fifth Discipline: Learning Within the Unknowable Paperback – 22 Jul 1999 by Robert Louis Flood 

per Amazon:

‘Fifth Discipline’ is one of the very few approaches to management that has attained position on the International Hall of Fame. Professor Flood’s book explains and critiques the ideas in straight forward terms. This book makes significant and fundamental improvements to the core discipline – systemic thinking. It establishes crucial developments in systemic thinking in the context of the learning organisation, including creativity and organisational transformation. It is therefore a very important text for strategic planners, organisational change agents and consultants.
The main features of the book include:

  • a review and critique of ‘Fifth Discipline’ and systemic thinking
  • an introduction to the gurus of systemic thinking – Senge, Bertalanffy, Beer, Ackoff, Checkland, and Churchman

*a redefinition of management through systemic thinking
*a guide to choosing, implementing and evaluating improvement strategies
*Practical illustrations.
Robert Flood is a renowned and authoritative expert in the field of management. He has implemented systemic management in a wide range of organisations in many continents and lectured by invitation in 25 countries, including Japan and the USA. Professor Flood has featured on many radio and TV programs. His book Beyond TQM was nominated for the ‘IMC Management Book of the Year 1993’.

It takes a system to change a system

bweir2013's avatarSystems Leadership, Lessons & Learning

“….how would it be to have a space in which we as systems leadership developers, could come together and discuss our work?”

At the end of another day working with healthcare leaders intent on leading more effectively across their care system, one of the participants came up to me.

“I wanted to ask you,” she started, and then stopped.

pens 2

I glanced up from packing away my pens. She went on,

“The thing is…aren’t we just setting people up to fail?”

“Mmm…in what way?”

“Well, we come to a class like this and it’s great…we explore systems thinking, and the challenges of leading in systems, and we think about the behaviours of good system leaders – collaborating, listening to each other, valuing difference, adapting to VUCA conditions, asking questions – and then we go back with all that energy into our organisations and nobody wants to know…people talk over…

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Understanding Society: Social generativity and complexity – Daniel Little

Social generativity and complexity

The idea of generativity in the realm of the social world expresses the notion that social phenomena are generated by the actions and thoughts of the individuals who constitute them, and nothing else (linklink). More specifically, the principle of generativity postulates that the properties and dynamic characteristics of social entities like structures, ideologies, knowledge systems, institutions, and economic systems are produced by the actions, thoughts, and dispositions of the set of individuals who make them up. There is no other kind of influence that contributes to the causal and dynamic properties of social entities. Begin with a population of individuals with such-and-so mental and behavioral characteristics; allow them to interact with each other over time; and the structures we observe emerge as a determinate consequence of these interactions.

This view of the social world lends great ontological support to the methods associated with agent-based models (link). Here is how Joshua Epstein puts the idea in Generative Social Science: Studies in Agent-Based Computational Modeling):

Agent-based models provide computational demonstrations that a given microspecification is in fact sufficient to generate a macrostructure of interest…. Rather, the generativist wants an account of the configuration’s attainment by a decentralized system of heterogeneous autonomous agents. Thus, the motto of generative social science, if you will, is: If you didn’t grow it, you didn’t explain its emergence. (42)

Consider an analogy with cooking. The properties of the cake are generated by the properties of the ingredients, their chemical properties, and the sequence of steps that are applied to the assemblage of the mixture from the mixing bowl to the oven to the cooling board. The final characteristics of the cake are simply the consequence of the chemistry of the ingredients and the series of physical influences that were applied in a given sequence.

Now consider the concept of a complex system. A complex system is one in which there is a multiplicity of causal factors contributing to the dynamics of the system, in which there are causal interactions among the underlying causal factors, and in which causal interactions are often non-linear. Non-linearity is important here, because it implies that a small change in one or more factors may lead to very large changes in the outcome. We like to think of causal systems as consisting of causal factors whose effects are independent of each other and whose influence is linear and additive.

A gardener is justified in thinking of growing tomatoes in this way: a little more fertilizer, a little more water, and a little more sunlight each lead to a little more tomato growth. But imagine a garden in which the effect of fertilizer on tomato growth is dependent on the recent gradient of water provision, and the effects of both positive influencers depend substantially on the recent amount of sunlight available. Under these circumstances it is difficult to predict the aggregate size of the tomato given information about the quantities of the inputs.

One of the key insights of complexity science is that generativity is fully compatible with a wicked level of complexity. The tomato’s size is generated by its history of growth, determined by the sequence of inputs over time. But for the reason just mentioned, the complexity of interactions between water, sunlight, and fertilizer in their effects on growth mean that the overall dynamics of tomato growth are difficult to reconstruct.

Now consider the idea of strong emergence — the idea that some aggregates possess properties that cannot in principle be explained by reference to the causal properties of the constituents of the aggregate. This means that the properties of the aggregate are not generated by the workings of the constituents; otherwise we would be able in principle to explain the properties of the aggregate by demonstrating how they derive from the (complex) pathways leading from the constituents to the aggregate. This version of the absolute autonomy of some higher-level properties is inherently mysterious. It implies that the aggregate does not supervene upon the properties of the constituents; there could be different aggregate properties with identical constituent properties. And this seems ontological untenable.

The idea of ontological individualism captures this intuition in the setting of social phenomena: social entities are ultimately composed of and constituted by the properties of the individuals who make them up, and nothing else. This does not imply methodological individualism; for reasons of complexity or computational limitations it may be practically impossible to reconstruct the pathways through which the social entity is generated out of the properties of individuals. But ontological individualism places an ontological constraint on the way that we conceptualize the social world. And it gives a concrete meaning to the idea of the microfoundations for a social entity. The microfoundations of a social entity are the pathways and mechanisms, known or unknown, through which the social entity is generated by the actions and intentionality of the individuals who constitute it.

Source: Understanding Society: Social generativity and complexity

Eight infographics on Systems Methods (UToronto iSchool 2018) – Coevolving Innovations

[I love when David Ing shares his students’ infographics – truly rich sources of overview on systems thinking]

Learning only a single systems method is reductive.  A course that exposes breadth in a variety of systems methods encourages students to reflect on their circumstances-at-hand, and their explicit and implicit influences on guiding others in projects espousing systems thinking.  This was a premise behind the structuring of “Systems Thinking, Systems Design“, an Information Workshop (i.e. 6-week elective quarter course) offered to master’s students at the University of Toronto Faculty of Information (iSchool).

The first class day had a short course introduction focused on the history of the systems sciences, and a minimal orientation to the most basic concept in systems theory.  Then, for the four class days that followed, student groups led 8 presentation-facilitations on a research reference cluster (with the instructor on standby as a subject matter expert on the content).  The topics included:

  1. Object Process Methodology
  2. Dialogue Mapping
  3. Idealized Design
  4. Soft Systems Methodology
  5. Viable System Model
  6. Resilience in Socio-Ecological Systems
  7. Service Systems
  8. Generative Pattern Language

After each of the four days, students wrote Personal Appreciation Diary Logs (blog posts), mostly on the open web.  These provided feedback to the instructor for commentary (and some remediation) at the beginning of the subsequent class meeting.  We could review common understandings, difficulties and misconceptions about systems methods.

For the last (sixth) class meeting, each student group was asked to “prepare and present an infographic poster on their impressions about the system approaches most relevant to their research”.  The conclusions reflected different interests, experiences and orientations amongst the iSchool students.

Continues in source: Eight infographics on Systems Methods (UToronto iSchool 2018) – Coevolving Innovations

Cannon’s Polarity Principle:

Harish's avatarHarish's Notebook - My notes... Lean, Cybernetics, Quality & Data Science.

arrows

I recently read the wonderful book “On the Design of Stable Systems”, by Jerry Weinberg and Daniela Weinberg. I came across a principle that I had not heard of before called “Cannon’s Polarity Principle”. Cannon’s Polarity Principle can be stated as the strategy that a system can use to overcome noise by supplying its own opposing actions. If a system relies on an uncertain environment to supply the opposing factor to one of its regulatory mechanisms, that mechanism must have a much more refined model. By supplying its own opposing factor, it can get away with a much simpler model of the environment.

This principle is one of those things that is profound yet very simple. The Weinbergs give the example of a sticky knob on a gas stove to explain this idea. If the knob is sticky then it is tricky to raise the flame to the…

View original post 310 more words

Guest article: Complexity, Systems Thinking and Sociology, Alice Junqueira | Transition Consciousness Blog

GUEST ARTICLE: COMPLEXITY, SYSTEMS THINKING AND SOCIOLOGY, ALICE JUNQUEIRA

Alice Junqueira is a transdisciplinary professional who is currently an independent consultant specialising in gender, youth, sustainable development and culture. She also works on issues of climate change, socioeconomic inclusion, urban planning, human rights, public management and social participation.

I am very pleased to publish this article which is an updated edition which was previously published on Transition Consciousness in 2015.

Complexity, Systems Thinking and Sociology

When it comes to complexity and sustainability we often come across names such as Bertalanffy, Ilya Prigogine, Donella Meadows, Fritof Capra, and others, but we rarely come across complexity and systems theories through the “eyes” of Sociology.

How would we observe society if Sociology saw it as a system? This was one of the questions a German sociologist tried to answer. His name is Niklas Luhmman[1] and he started where many of others started, precisely in one of those names we often hear when studying and discussing sustainability: in Bertalanffy. He also read and incorporated ideas of other renowned authors from many areas of knowledge. He is known to have read thousands of books from Philosophy to Cybernetics, Sociology to Biology, Phenomenology to Psychology, and more.

Sounds interesting? It is. And it is

Continues in source: Junqueira | Transition Consciousness

Studies Show That People Who Have High “Integrative Complexity” Are More Likely To Be Successful – Michael Simmons

Studies Show That People Who Have High “Integrative Complexity” Are More Likely To Be Successful

A self-made billionaire studied Bill Gates, Steve Jobs, and Elon Musk. An eminent researcher interviewed Nobel Laureates. They each came to the same conclusion.

My 6’5” dad was black and grew up in one of the most dangerous cities in America. He sported a huge afro into the early ’90s, when he died at the age of 35 from lung cancer, one year younger than I am now.

My mother, a Jewish refugee from Poland, arrived in Brooklyn when she was 17 with no money and no English. She was essentially a single mother for most of my childhood.

That makes me a half-black, half-white, 6’5” man born into a half-Christian, half-Jewish family, and raised by a refugee.

So I watch the daily culture wars unfold with mixed feelings. Recently, I listened to a podcast about race in which my people were described as “the victims.” Then I listened to another podcast, and this one cast me on the side of “the oppressor.” The result is that I tend to feel like a chameleon and see both sides of many of the issues currently being debated. I used to feel like I should pretend to strongly take one side or the other. But as I’ve gotten older, I’ve come to embrace this ability to appreciate contrasting viewpoints without labeling one right and the other wrong.

And then I found four studies, independently conducted by four of the greatest thinkers of our time, that basically came to the same surprising conclusion: Many of the world’s top entrepreneurs — like Bill Gates, Steve Jobs, and Elon Musk — along with Nobel Laureates have a common, rare skill called “integrative complexity.” Integrative complexity is the ability to develop and hold opposing traits, values, and ideas and then integrate them into larger ones.

These findings go against conventional wisdom in the business world, which is that we should double down on our strengths and mitigate everything else. They are also opposed to conventional tribal wisdom that says we should pick one side of every polarity and vehemently fight for it.

Here are the four breakthrough studies on why integrative complexity is a key to success, personal growth, and cultural polarization.

Continues in source:  Studies Show That People Who Have High “Integrative Complexity” Are More Likely To Be Successful

The Critical Thinker’s OODA Loop – Dr. Jamie Schwandt – Medium

The Critical Thinker’s OODA Loop

Summary: The Critical Thinker’s OODA Loop is a high-speed decision making and feedback process using simple rules to upgrade your critical thinking skills for a sharper mind.

As humans, we typically operate on cognitive autopilot. We rarely stop and reflect on how we interpret information and create mental models which replicate our perception of reality.

However, what do we do when our mental models fail to match reality?

Instead of changing our mental models, we simply ignore reality and operate throughout the day on implicit assumptions. These are hidden assumptions and not conscious choices. Our mental models allow us a simple way to cope with reality, yet we fail to confront reality when it is different than our mental model. Essentially, we have unknowingly created a ready-made default mechanism.[1]

So, what can we do?

We must first take time to reflect. By simply understanding how you interpret and perceive information differently than everyone else is a great first step. However, to truly upgrade your critical thinking skills, you must examine how thoughts arise in your mind and how they got there. Critical thinking is about asking yourself how you make choices. We can choose to believe something we hear or see; however, why do we choose to believe something we hear or see?

As a Red Team Member in the U.S. Army, I will explain how I upgrade my critical thinking skills using Colonel John Boyd’s OODA Loop as a framework for critical thinking. I will then demonstrate practical ways to upgrade your critical thinking skills for a sharper mind using tools and techniques from the University of Foreign Military and Cultural Studies (UFMCS) Center for Applied Critical Thinking (also known as the Red Team school) and The Applied Critical Thinking Handbook (also known as The Red Team Handbook).

What is Critical Thinking?

Critical thinking can be explained in a number of ways. Let’s quickly examine a few definitions.

  • “Critical thinking is a process, the goal of which is to make reasonable decisions about what to believe and what to do.” — Robert Enis
  • “Critical thinking means developing an ever better worldview and using it well in all aspects of your life. The essence of critical thinking is questioning and arguing logically.” — Gary Jason
  • “Critical thinking is searching for hidden assumptions, noticing various facets, unraveling different strands, and evaluating what is most significant. It implies conscious, deliberate inquiry, and especially it implies adopting a skeptical state of mind.” — Sylvan Barnet and Hugo Bedau

To me, critical thinking is as follows:

“Critical thinking is observing the world with an open and skeptical mindset with the goal of exploring all alternatives objectively (as much as possible). It is our ability to orient our mental models to view reality through an emotionless lens seeking the truth by questioning our own assumptions and deconstructing arguments logically. It is our ability to identify gaps and uncover what is missing to improve our quality of decisions. Finally, it is our ability to unravel different strands of significant information through a continuous stream of feedback so that we continuously destroy and create new mental models allowing us to act closer to reality.” — Dr. Jamie Schwandt

What is the OODA Loop?

I use John Boyd’s OODA Loop as a framework for critical thinking. It is similar to Swarm Intelligence, where we use simple rules to allow the collective intelligence to emerge. The simple rules are ObserveOrientDecide, and Act.

Continues in source: The Critical Thinker’s OODA Loop – Dr. Jamie Schwandt – Medium