Forgetfulness Of Purpose • 2

I had planned to get down to brass tacks as quickly as possible, with an object example from Ashby’s Cybernetics that made an impression on me at an early stage in my thinking about intelligent systems.  But while I was looking for that my eye fell on on another passage that so well articulates one of the deepest roots of scientific reasoning that I could not resist reciting it here.

Quantity of Variety

7/1.   In Part I we considered the main properties of the machine, usually with the assumption that we had before us the actual thing, about which we would make some definite statement, with reference to what it is doing here and now.  To progress in cybernetics, however, we shall have to extend our range of consideration.  The fundamental questions in regulation and control can be answered only when we are able to consider the broader set of what it might do, when “might” is given some exact specification.

Throughout Part II, therefore, we shall be considering always a set of possibilities.  The study will lead us into the subjects of information and communication, and how they are coded in their passages through mechanism.  This study is essential for the thorough understanding of regulation and control.  We shall start from the most elementary or basic considerations possible.

7/2.   A second reason for considering a set of possibilities is that science is little interested in some fact that is valid only for a single experiment, conducted on a single day;  it seeks always for generalisations, statements that shall be true for all of a set of experiments, conducted in a variety of laboratories and on a variety of occasions.  Galileo’s discovery of the law of the pendulum would have been of little interest had it been valid only for that pendulum on that afternoon.  Its great importance is due precisely to the fact that it is true over a great range of space and time and materials.  Science looks for the repetitive.

7/3.   This fact, that it is the set that science refers to, is often obscured by a manner of speech.  “The chloride ion …”, says the lecturer, when clearly he means his statement to apply to all chloride ions.  So we get references to the petrol engine, the growing child, the chronic drunkard, and to other objects in the singular, when the reference is in fact to the set of all such objects.

Reference

  • Ashby, W.R. (1956), An Introduction to Cybernetics, Chapman and Hall, London, UK.  Republished by Methuen and Company, London, UK, 1964.  Online.
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Forgetfulness Of Purpose • 1

Naturally I had purposes and reflected on my purposes for as long as I can remember but I don’t think I thought about the concept of purpose in a systematic way until I began taking courses on cybernetics and systems theory in college.  So I’ll try beginning this anamnesis with the readings that stick in my memory from those times.

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Forgetfulness Of Purpose

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You Say “Réseau” • I Say “Rousseau” • 3

Re: Michael Harris • My Réseau • Networks in Action in French Economics

Readers of Peirce know the concept of community is integral to his treatment of inquiry, interpretation, knowledge, reality, and truth.  The following statement is a nice résumé of all the main points.

The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you.  Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a community, without definite limits, and capable of an indefinite increase of knowledge.  (CP 5.311).

Peirce, C.S. (1868), “Some Consequences of Four Incapacities”, Journal of Speculative Philosophy 2 (1868), 140–157. Reprinted (Collected Papers 5.264–317), (Writings 2, 211–242), (Essential Peirce 1, 28–55).  Online.

More casual or selective readers may take Peirce for a pioneer in the sociology of knowledge and jump to the conclusion his social theory is tantamount to a “coherence theory” or a “consensus theory” of truth.  But a leap like that underestimates the gulf between actual finite communities and what is actually a regulative ideal, a community without definite limits capable of an indefinite increase of knowledge.  The relation between the two is like that between an empirical sample and a theoretical population of unknown extent.

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You Say “Réseau” • I Say “Rousseau” • 2

Re: Michael Harris • My Réseau • Networks in Action in French Economics

No true Peircean could fail to be reminded of the following statement whenever the subjects of community or reality come up.

The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you.  Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of an indefinite increase of knowledge.  (Peirce 1868, CP 5.311).

Reference

Peirce, C.S. (1868), “Some Consequences of Four Incapacities”, Journal of Speculative Philosophy 2 (1868), 140–157. Reprinted (Collected Papers 5.264–317), (Writings 2, 211–242), (Essential Peirce 1, 28–55).  Online.

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You Say “Réseau” • I Say “Rousseau” • 1

Re: Michael Harris • My Réseau • Networks in Action in French Economics

The above two posts by Michael Harris sparked a series of reflections that I have yet to reign in fully but I thought I might pause a moment to record a scintilla or two …

But first a bit of verse, if you’re not averse —

U Say Réseau, I Say Rousseau,
Let’s Call The Whole Thing 1.

Social compacts come and go,
And may converge to 1 1 day,
1 that comes and never goes.
So reap again what u réseau,
Until u reap what regrows u.

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In the Way of Inquiry • Objections to Reflexive Inquiry

Inquiry begins when an automatic routine or normal course of activity is interrupted and agents are thrown into doubt concerning what is best to do next and what is really true of their situation.  If this interruptive aspect of inquiry applies at the level of self-application then occasions for inquiry into inquiry arise when an ongoing inquiry into any subject becomes obstructed and agents are obliged to initiate a new order of inquiry in order to overcome the obstacle.

At such moments agents need the ability to pause and reflect — to accept the interruption of the inquiry in progress, to acknowledge the higher order of uncertainty obstructing the current investigation, and finally to examine accepted conventions and prior convictions regarding the conduct of inquiry in general.  The next order of inquiry requires agents to articulate the assumptions embodied in previous inquiries, to consider their practical effects in light of their objective intents, and to reconstruct forms of conduct which formerly proceeded through their paces untroubled by any articulate concern.

Our agent of inquiry is brought to the threshold of two questions:

  • What actions are available to achieve the aims of the present activity?
  • What assumptions already accepted are advisable to amend or abandon?

The inquirer is faced in the object of inquiry with an obstinately oppositional state of affairs, a character marked by the Greek word pragma for object, whose manifold of senses and derivatives includes among its connotations the ideas of purposeful objectives and problematic objections, and not too incidentally both inquiries and expositions.

An episode of inquiry bears the stamp of an interlude — it begins and ends in medias res with respect to actions and circumstances neither fixed nor fully known.  As easy as it may be to overlook the contingent character of the inquiry process it’s just as essential to observe a couple of its consequences:

First, it means genuine inquiry does not touch on the inciting action at points of total doubt or absolute certainty.  An incident of inquiry does not begin or end in absolute totalities but only in the differential and relative measures which actually occasion its departures and resolutions.

Inquiry as a process does not demand absolutely secure foundations from which to set out or any “place to stand” from which to examine the balance of onrushing events.  It needs no more than it does in fact have at the outset — assumptions not in practice doubted just a moment before and a circumstance of conflict that will force the whole situation to be reviewed before returning to the normal course of affairs.

Second, the interruptive character or escapist interpretation of inquiry is especially significant when contemplating programs of inquiry with recursive definitions, as the motivating case of inquiry into inquiry.  It means the termination criterion for an inquiry subprocess is whatever allows continuation of the calling process.

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In the Way of Inquiry • Reconciling Accounts

The Reader may share with the Author a feeling of discontent at this point, attempting to reconcile the formal intentions of this inquiry with the cardinal contentions of experience.  Let me try to express the difficulty in the form of a question:

What is the bond between form and content in experience, between the abstract formal categories and the concrete material contents residing in experience?

Once toward the end of my undergrad years a professor asked me how I’d personally define mathematics and I told him I saw it as “the form of experience and the experience of form”.  This is not the place to argue for the virtues of that formulation but it does afford me one of the handles I have on the bond between form and content in experience.

I have no more than a tentative way of approaching the question.  I take there to be a primitive category of “form‑in‑experience” — I don’t have a handy name for it yet but it looks to have a flexible nature which from the standpoint of a given agent easily passes from the “structure of experience” to the “experience of structure”.

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In the Way of Inquiry • Material Exigency

Our survey of obstacles to inquiry has dealt at length with blocks arising from its formal aspects.  On the other hand, I have cast this project as an empirical inquiry, proposing to represent experimental hypotheses in the form of computer programs.  At the heart of that empirical attitude is a feeling all formal theories should arise from and bear on experience.

Every season of growth in empirical knowledge begins with a rush to the sources of experience.  Every fresh-thinking reed of intellect is raised to pipe up and chime in with the still-viable canons of inquiry in one glorious paean to the personal encounter with natural experience.

But real progress in the community of inquiry depends on observers being able to orient themselves to objects of common experience — the uncontrolled exaltation of individual phenomenologies leads as a rule to the disappointment and disillusionment which befalls the lot of unshared enthusiasms and fragmented impressions.

Look again at the end of the season and see it faltering to a close, with every novice scribe rapped on the knuckles for departing from that uninspired identification with impersonal authority which expresses itself in third-person passive accounts of one’s own experience.

A turn of events so persistent must have a cause, a force of reason to explain the dynamics of its recurring moment in the history of ideas.  The nub of it’s not born on the sleeve of its first and last stages, where the initial explosion and the final collapse march along their stubborn course in lockstep fashion, but is embodied more naturally in the middle of the above narrative.

Experience exposes and explodes expectations.  How can experiences impact expectations unless the two types of entities are both reflected in one medium, for instance and perhaps without loss of generality, in the form of representation constituting the domain of signs?

However complex its world may be, internal or external to itself or on the boundaries of its being, a finite creature’s description of it rests in a finite number of finite terms or a finite sketch of finite lines.  Finite terms and lines are signs.  What they indicate need not be finite but what they are, must be.

Fragments

The common sensorium.

The common sense and the senses of common.

This is the point where the empirical and the rational meet.

I describe as empirical any method which exposes theoretical descriptions of an object to further experiences with that object.

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In the Way of Inquiry • Formal Apology

Using form in the sense of abstract structure, the focus of my interest in this investigation is limited to the formal properties of the inquiry process.  Among its chief constituents are numbered all the thinking and unthinking processes supporting the ability to learn and to reason.  This formal apology, the apologetics of declaring a decidedly formal intent, will be used on numerous occasions to beg off a host of material difficulties and thus avoid the perceived necessity of meeting a multitude of conventional controversies.

Category Double-Takes

The first use of the formal apology is to rehabilitate certain classes of associations between concepts otherwise marked as category mistakes.  The conversion is achieved by flipping from one side of the concept’s dual aspect to the other as the context demands.  Thus it is possible in selected cases to reform the characters of category mistakes in the manner of categorical retakes or double-takes.

Conceptual Extensions

The second use of the formal apology is to permit the tentative extension of concepts to novel areas, giving them experimental trial beyond the cases and domains where their use is already established in the precedents of accustomed habit and successful application.

This works to dispel the “in principle” objection that any category distinction puts a prior constraint on the recognition of similar structure between materially dissimilar domains.  It leaves the issue a matter to be settled by post hoc judgment, a matter of what fits best “in practice”.

Explosional Recombinations

Another obstacle to inquiry is posed by the combinatorial explosion of questions arising in complex cases.  The embarrassment of riches found here is deceptively deadly to the ends of inquiry in the very measure it appears so productive at first.  An eye to form provides a way to manage the wealth of material diversity by identifying formal similarities among materially distinct domains.  It allows the same formal answer to unify a host of concrete questions under a single roof, overall reducing the number of distinct topics that need to be covered.

Interpretive Frameworks

Iterations of the recombinatorial process generate alternative hierarchies of categories for controlling the explosion of parts in the domain under inquiry.  If by some piece of luck an alternative framework is uniquely suited to the natural ontology of the domain in question, it becomes advisable to reorganize the inquiry along the lines of the new topic headings.

But a complex domain seldom falls out that neatly.  The new interpretive framework will not preserve all the information in the object domain but typically capture only another aspect of it.  To take the maximal advantage of all the different frameworks that might be devised it is best to quit depending on any one of them exclusively.  Thus, a rigid reliance on a single hierarchy to define the ontology of a given domain passes over into a flexible application of interpretive frameworks to make contact with particular aspects of one’s object domain.

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