Colorado Confluence

As a global tumbleweed finally come to rest in South Jeffco, Colorado (Southwest Denver suburbs), I appreciate all the more the wonders of my new home, the place where my seven-year-old daughter was born and is growing up. Even in my nomadic days, I knew that I would one day relish seeing the same houses and same trees, same walls and same garden, same faces and same places, day after day, year after year, recognizing the marvelous in the mundane. I’ve always savored the familiarity of those favorite haunts I’ve settled into for longer stretches, or returned to frequently, and sought that familiarity even in the briefest of one-time visits, recognizing that a traveler who does not connect with the world he wanders only brushes across its surface, forever passing it by.

I recall several times, on my travels, being in the most exotic of third world villages, watching local eyes widen in wonder when I told them that I was from Chicago (“Al Capone!” most would immediately shout, having an iconic character that is synonymous for them with that far-off place veiled in legends of its own). The world is a vast and richly colorful story, our own lives and locales no less so than any other. Like beauty, how fascinating a place or slice of life is is a matter of perception, and there is considerable value in perceiving it more rather than less liberally.

But I am well aware of how often we forget to see the world through the eyes of a traveler, or of an extraterrestrial anthropologist, or of a primordial human being animating his or her surroundings with spirits of the imagination. What a loss not to be able to see in a wilderness river the singing nymphs dancing their way from mountain springs to surging sea, or in the mist-shrouded woods the mystical forces whispering to the human soul! So too the human narrative of which we are a part, so full of subtlety and complexity, of passions and aspirations, of strife and folly and occasional triumphs of great courage and generosity, is our own shared Odyssey, as we navigate between the Charybdises and Scyllas of our voyage together through history.

It is difficult for me to see the world in any other way, as some mundane drudgery or mere slog through life. The sound of a gentle breeze fluttering the new leaves of spring, or the ferocious wind howling like a hungry giant; the chirping of birds and laughter of children; even the murmur of passing cars or jet stream of passing airliners overhead; all constantly awaken my sense of wonder, my sense of joy to be a part of this marvelous, ultimately inexplicable existence of ours.

I try to teach my daughter to see the world in the same way, with games and stories and humor and shared curiosity. We can bring our own surroundings to life, by imagining the red-rock formations just over the Hogback along Coyote Song Trail in Ken Caryl’s South Valley Park as magical creatures petrified during an ancient epic adventure, sentinels who will remain at their posts until eons of wind and water wipe them away.

As a teacher, too, in Denver and Jeffco and Littleton, I tried to inspire my students to see the world through wondering eyes. When we speak of public education policy and education reform, we need to remember how important this goal is, seeking to transcend the ritualism of education, the rote drilling and shallow aspirations so many consider to be its essence, and make it instead a celebration of life and an inspiration to the mind and soul. The mechanics of how to accomplish this are important, but they are more “organics” than “mechanics,” something that arises from an institution that we must have the wisdom to ensure remains much more than the sum of its parts.

When we reduce education to something less than that, to a mere factory of curriculum conveyer belts along which we shuttle our children, exposing them as much as possible to assembly line teachers performing automated functions, lost in the Kabuki Theater of professional development programs and faculty meetings and parent-teacher conferences and narrowly, mechanically, and generally dysfunctionally defined “accountability,” we reinforce and reproduce our loss of imagination and concommitant loss of the deeper intellectual talents that imagination alone can foster. For a sense of wonder provokes a hunger for knowledge and insight, one that grows only more ravenous the more it is satisfied.

Finally, as a politically engaged advocate for interacting with our social institutional landscape as conscious and compassionate participants in its endless formation and transformation, I am increasingly convinced that that same sense of wonder is what serves us best. Many dismiss politics as something squalid and base, some remote appendage to our shared existence that we have to hold our nose and reluctantly tolerate. But it can be a rich and delightful celebration of life, a vehicle for our imaginations and aspirations, a major keyboard accessing the “word processor” we vie to type our narratives into as we write our shared story together.

Here in Colorado, I discovered state and local politics for the first time, and have found it to be surprisingly intimate and accessible. While many seem to think of our government and its officers as some remote “other,” that is a matter of choice, for there are numerous opportunities to participate in it, to be a part of it, as responsible and motivated members of a popular sovereignty should be. Such participation should not just be a matter of making noise and clamoring for the respective conflicting false certainties we hold, but also listening and learning, becoming informed and developing increasing awareness of the nuances involved in governing ourselves wisely.

When Aristotle said that “man is a political animal,” he meant, in Greek (referring to the polis, the classical Greek form of the political state), that we thrive best by being active members of our community. We can do this by getting to know our city, county, and state representatives, by attending events and listening to speakers, by engaging both with those who think like us and those who don’t, and by embracing the multi-faceted wonder of our existence.

We humans have such an enormous capacity for creating either great beauty or great ugliness together, of realizing our potential in service to our expansive humanity or of surrendering it in service to our animalistic and destructive urges. Which we do in any given instance is less a function of whether our ideology is “the right one” or not, and more a function of whether we see the world through wondering eyes. Wisdom arises from wonder, and well-being arises from wisdom. Let’s all wonder our way into an ever-improving future.

As Max Weber noted nearly a century ago, and as others have noted in various ways and various contexts, there is an inexorable logic to certain developmental paths that is not always in best service to our humanity, or to our ultimate goals. Weber called it the “rationalization” of society, an “iron cage” from which we can’t escape. We see it in evidence today in such things as economic globalization, over-reliance on fossil fuels (with all of the associated environmental and international consequences), and weakening of American communities in favor of both geographic mobility in service to careers and school choice in service to (or so the theory goes) increasing market forces disciplining public education. We also see it in politics, in the strategies used to win elections and campaigns, and the short-sighted, ritualistic attitudes fueling them.

I wrote about this once in reference to my own campaign in an overwhelmingly Republican district, in which I sought to maximize the value of my campaign win-or-lose rather than follow strategic prescriptions oblivious to any goal other than electoral victory, almost to the point of considering adherence to that goal a moral imperative even if more good can be done by looking beyond it (see Anatomy of a Candidacy: An Illustration of the Distinction Between Substantive and Functional Rationality). As the title of that essay illustrates, the salient distinction is between functional and substantive rationality, the former being the drive to make the processes by which goals are pursued ever more efficient and effective (which is what drives the inexorable “rationalization” of society discussed above), the latter being the relatively disregarded need to consider whether the goal being pursued is always and under all circumstances the most reasonable of all goals. Substantive rationality, to put it another way, refers to focusing more on what we are trying to accomplish than on how we are trying to accomplish it, and ensuring that we are not just constantly refining our techniques, but also constantly refining the goals that those techniques are mobilized in service to.

Politics is as caught up as any sphere of life in the goal-displacement of almost exclusive focus on improving the techniques by which the goal of winning elections and campaigns is pursued, and almost complete disregard for subjecting those intermediate goals to constant scrutiny in light of our long-term goals of putting this state, country, and world on an ever-accelerating path of ever-increasing reason and justice. True “progressives” need not only pursue progress on an issue-by-issue, candidate-by-candidate basis, always assuming that their own current understandings are perfectly accurate and incontrovertible, but also need to constantly reassess those current understandings, and seek to implement and advocate for improving the procedures by which we think and act in order to best serve our ultimate goal of improving the quality of life on Earth.

There is a related economic concept of “path dependence,” which is the tendency to stick with sub-optimal current ways of doing things due to the start-up costs of changing paradigms. A classic example is the “QWERTY” keyboard, which was designed to avoid the jamming of keys on the original mechanical typewriters. It is no other way the most effecient arrangement of keys on a keyboard. Yet the costs involved in everyone relearning how to type (or “keyboard,” as it is now called), along with other incidental costs of changing the keyboard arrangement, seem to outstrip any consideration of making a shift. We see this phenomenon throughout the social institutional landscape, in which existing social institutional procedures and structures have an inertia which outstrips their utility, all things considered. Path dependence has a psychological as well as economic dimension to it, with new ideas facing the habits of thought and belief into which potential adherents have invested themselves.

One of the necessary remedies to this imbalance is to constantly keep that ultimate goal in mind, and to not lose it to the short-term goals of winning elections and campaigns. That does not mean that the short-term goals are irrelevent, and the strategies in service to them can simply be disregarded. But it does mean that we keep in mind at all times that those strategies must always be mobilized only in service to our ultimate goal of improving the quality of life on Earth, and never allowed to blindly displace it.

This involves a bit of a cost-benefit analysis (always asking “does this strategy cost us more in terms of the ultimate goal than it benefits us in pursuit of it?”), and a recognition that the means have many incidental systemic consequences that may not adversely affect the intermediate goal of winning an election or campaign, but can adversely affect our social institutional landscape in ways which at times outweigh the marginal value of improved chances of winning that particular election or campaign. The cumulative effects of these incidental consequences of functionally rationally but substantively underscrutinized procedures and techniques are highly significant, and is one of the fundamental drags on robust long-term political progress.

I recently encountered an example of this on a left-leaning Facebook page, in which one participant posted a video of which she was very proud, that her organization had made, whose purpose was to stoke up popular rage against corporate power and influence. I found the video appalling, because it reinforced our irrationality rather than our rationality, reduced the issue to a two-dimensional caricature of the real issue, and was as likely to motivate a clammor for bad policies as for good ones (which is the cost of not only appealing to emotions in service to some rational end, which is generally necessary, but rather appealing to emotions in service to an emotionally defined end, which is frequently counterproductive).

This is what I call “the angry left,” a movement which superficially seeks progressive goals, but does so via methods which reproduce rather than moderate or transcend the underlying structural problems which favor irrationality over rationality in political decision-making, and which reinforces rather than counterbalances our tendencies toward mutual hostility rather than mutual cooperation. If the ultimate goal is best served by trying to increase the degree to which reason and universal goodwill guide us and inform our policies, then processes driven by irrationality and belligerence are unlikely to serve that ultimate goal very well in the long-run.

Ironically, “raging against the machine” in many ways reduces us to mere cogs within it. We have to aspire beyond the machine, to actualize and realize our humanity, to celebrate and believe in our potential to transcend our current state of being, as individuals and as a society. It is not that we can snap our fingers and create some lofty ideal, but rather that we are capable of doing better than we are doing, and we have to strive to do better than we are doing to realize that capacity.

This is not a call for political pacifism or non-confrontationalism. I confronted the woman who posted and extolled that video, just as I confront those on the right who argue belligerent and irrational ideological positions. But it is a call for keeping the ultimate ends in mind, and never forgetting that the means by which we pursue intermediate goals in service to those ultimate ends affect how well we actually move in their direction above and beyond their effects on our ability to achieve those intermediate goals.

The remedy to this perennial error of remaining locked inside the logic of political ritual and theater is to increase our attention to substantive rationality, even while maintaining our commitment to functional rationality in service to it. We do not want to let the latter displace the former, but cannot ignore the latter while pursuing the former.

This means moving toward grander visions, and more comprehensive strategies in service to them. Focusing exclusively on winning this election of this campaign locks us into the logic of short-term functional rationality and prevents us from being guided by long-term substantively wise goals. We need to be visionaries, and to promote visionaries, and to cultivate visionaries, rather than be political hacks, promote political hacks, and cultivate political hacks. We need to believe that we’re capable of doing substantially better than we are doing now, as a people, as humanity, and then figure out how to pursue the long-term goals which serve that far-sighted vision.

I am increasingly frustrated, because it is not that this is too complicated, or too difficult to do, but simply that we are too unaccustomed to consider the need for doing so. We have reduced politics and political activism to a set of technically refined rituals in service to short-term goals in struggles over immediate outcomes, and have almost completely lost sight of how our real political struggles cannot be measured in election cycles, nor are limited to what we commonly think of as the political sphere. Everything we do is political; every effort we make, individually and in various degrees of organizational collectivity, is political, and has political ramifications, because it all affects our social institutional landscape and coalesces into our ongoing evolution as a people.

We need to constantly remember that political efforts are not something separate from the entirety of our social institutional landscape, but rather something seeking to articulate with that entirety (see The Evolutionary Ecology of Social Institutions) and the entirety of our processes of social change (see The Fractal Geometry of Social Change) in the most effective ways possible. This requires a part of our movement, a portion of our efforts, to be removed from our sophisticated, highlyt rationalized political rituals, to step back and remain critical of them, to attend to the larger picture and the longer term, and to discipline those technically sophisticated processes in service to our ultimate goals rather than forever co-opted by our immediate goals.

There is a way of doing this, if enough of us are willing enough to invest enough of our time, effort, and passion into it. There is a way of increasing the salience of reason and universal goodwill in our political efforts, to make them more attractive forces, to inspire people to move in their direction, not by ignoring the realities of our cognitive processes, but rather by addressing them in service to our ultimate goal of creating an ever kinder, gentler, more reasonable world. (See A Proposal, The Politics of Reason & Goodwill, simplified, and How to make a kinder and more reasonable world, as well as the rest of the essays in the second box at Catalogue of Selected Posts, for an overview of my proposed methodology for pursuing this long-term vision).

Please join me in this effort. Help me to engage in the processes that serve our humanity, not just by fighting against our inhumanity on its terms and in its arena, but by trying constantly to refine the arena itself, improve our political substructure and popular processes, and make that social institutional framework one which is ever more defined by our humanity and our commitment to reason and universal goodwill.

The blogosphere is a cacophony of arbitrary assertions, unreliable information, angry retorts, and assumption-laden quick commentaries. Long, thoughtful explorations of issues and aspects of our lives are resented on many sites, high volume being instantly equated with low density, and in-depth analysis conflated with unnecessary verbosity. There are reasons for this: The lack of quality control and editorial assistance involved in instantly self-published compositions leadto a lack of confidence on the part of others that investing a large amount of time is worth the effort. And the world has become a more sound-bite driven place, relying more on quick hits of factoids and headlines than insightful discussion of underlying dynamics and implications. The rapid, massive flow of information is a deluge in which no one can swim, and those who try are left grabbing fractured pieces rather than comprehensive narratives.

But lengthy composition does not imply poor quality. Those of us who still read books, read books that are hundreds of pages long, without generally complaining that the author failed to make his or her point in less than 200 words. Even the magazine articles we read are generally of a length that would be greeted with derision in the blogosphere. But those who self-publish are not necessarily writing works of inferior quality, and thoughtful essays cannot be reduced to soundbites without destroying their value entirely.

I started this blog (just over seven weeks ago, as I write) in order to create a more thoughtful haven on the internet, a place where we do something more useful than post links and quick retorts and escalating flame wars. I wanted to create a confluence of thoughts and ideas, a place where people can teach and learn from one another, where we can all lift one another up by using this technology of collective consciousness in a more deeply nourishing way.

But though a fair number of people have been stopping by on a daily basis to read my posts, very few have posted anything of their own. I can’t make this clearing house of ideas and insights and ponderings and contemplations work all on my own; I need the help of others who are also thinking about the world in which we live. Please, post your essays here, on any topic of interest to you, and send the link to this page to everyone you know who might wish to do the same. Let’s create a real confluence of thought, and imagination, and aspiration, right here, and, hopefully, gradually, flowing together with all other such efforts wherever they may be, everywhere.

I look forward to reading your thoughts about the world in which we live, and what we can do to improve the quality of our lives.