0040 Harvey Winerock is the poster boy of the marxist endgame.
Here is a character at home with the cruelty of the organization tierB, where asymmetric relations among individuals is contiguous with systemic oppression. Harvey stands as a gatekeeper for the studios of Hollywood. He is a gargoyle. Actresses and actors must speak the proper slogans2a and submit to the proper humiliations1b in order to pass into the bewitched enclave where every asymmetric relation stinks of systemic exploitation. Welcome to an institution filled with marxists.
0041 Harvey lives the marxist dream.
Until, of course, he does not.
Others can play the game. The organization tierB changes, every so slightly. The identification of oppressor and oppressed2c shifts out of his favor. Harvey and the actress point fingers in a house of mirrors.
0042 Hazony writes of marxism as the end of democracy.
It is really the end of sanity.
Why do French liberals (aka, “old time democrats”) and American liberals (aka, “tea party republicans”) find common cause in 2020?
They both gaze into the house of mirrors that is postmodern modernism.
There is one encouraging feature about the current scene. American academics, hatching the mantis eggs of the Frankfurt school, succinctly articulate their ever-expanding agendas. Hazony comes close to appreciating the paradox, where any asymmetric relation within the organization tierB may be interpreted as systemic oppression2c. If this actuality2c is true and if the organization tierB is full of asymmetric relations (not just full, but bursting with them), then systemic oppression2c is everywhere, except for once-liberal institutions under the control of marxists2b.
0043 What a joke.
InstitutionscC contextualize organizationsB. InstitutionscC justify organizationsB on the basis of righteousness2a. Marxists act as if they are institutionscC without the trappings of an organizationB. Yet, organized they are. They demand sovereign power3b in order to achieve the organizational goals2b that actualize their slogans2a. Harvey Winerock and the movie actress both exemplify the exceptional character of marxists. They are exempt from the marxist critique2c because they self-identify as marxists.
Harvey is promoted by other marxists within the studio system, just as homosexual priests promote their confreres, actresses promote their marxist causes, and public school teachers protest for better wages, in order to get better working conditions. No, nobody here engages in asymmetric relations that characterize the organization tierB. Instead, the avatars of the “be little men” movement say that men must become aware how systemic oppression is built into their life, their liberty and their pursuit of happiness.
No, marxists cannot see their reflections in the mirror of the world3a, because their illumination2c is supposed to be reflected in the mirror of the world3a. They see their illuminance2c, not themselves, in their slogans2a.
0044 Academic postmodern marxist disciplines are inquiries into how this or that asymmetric relation in the organization tierB somehow causes (is contiguous with) a relation between oppressor and oppressed2c. Marxists destroy once-liberal civic institutions from within, simply by identifying and promoting others who are self-identified victims (and extollers2a) of particular types of systemic oppression2c. Indeed, their organizational objectives2b force others into submitting1b to slogans2a that assign guilt for participation in systemic oppression1a.
0045 Ultimately, sovereign power3b is required in order to promulgate their organizational objectives2b. And, this is the ultimatum that Hazony fears. What happens when marxists gain control of the levers of state power?
Yoram Hazony’s article is an intimation of what will be exposed when conservative, Christian and nationalist citizens challenge Big Government (il)Liberalism, the hidden and the complete perversion of the Enlightenment tradition.
0046 Five related works are available at www.smashwords.com.
A Primer on the Category Based Nested Form
A Primer on Sensible and Social Construction
How To Define the Word “Religion”
A Primer on the Family
A Primer on the Organization Tier (First and Second)
0031 From the masterwork, How To Define the Word “Religion“, one finds that there are three tiers to the presence underlying the word, “religion”.
They are the societyC, organizationB and the individual in communityA.
The society tierC puts the organization tierB into perspective. The organization tierB emerges from (and situates) the individual in communityA.
Each tier is diagrammed as a three-level interscope.
0032 So, let me talk business.
When an young individual in communityA enters the organization tierB, by going to work, “he” engages a number of asymmetric relations.
How does a young personA navigate these relationsB?
Obviously, the individual in communityA relies on what “he” has been taught.
0033 American classical liberals teach that the individual should have a dream2a.
French classical liberals instruct the individual with tropes about equality, freedom and human brotherhood2a. These expectations2a encourage asymmetric business relations to be “win-win”.
Marxist (il)liberals indoctrinate slogans raising awareness of how asymmetric relations between individuals somehow cause (are contiguous with) systemic oppression2a.
0034 Liberalism offers a dream. Marxism offers a nightmare. Choose your false consciousness.
0035 Hazony describes the pairing as a dance. In this dance, one party negates the other. Thus, the dance is more like the mating ritual between the male and the female praying mantis. The dance ends when liberalism gets devoured as food for the fertilized egg sacs of marxism. Afterwards, an all-consuming fecund marxism dies from her own contradictions, in the winter of her totalizing reign.
0036 Why do I say this?
Compare the perspective-level actualities2c for American enlightenment and postmodern marxism.
0037 When the American enlightenment is reflected in the mirror of the world3a, slogans2a call for individuation1b. The asymmetric relations characterizing the organization tier are depicted as opportunities and hazards for fashioning a dream2a based on one’s talents and dispositions1a. When confronted with oppressors, the individual should learn how to detect, avoid and escape. When confronted with mentors, the individual should figure ways to flourish.
0038 Indeed, in America, opportunities1b for success are manifold, ask any movie actress2b promoted by the notorious Harvey Winerock, who turns out to be a postmodern marxist2a,b,c.
In contrast, millions of less-promoted actresses now live in movies of their own, the comedies and tragedies of life in the family2aB, the traditional portal to the organization tierB. For every one actress who reaches an accommodation2b with Harvey, by playing through his disgusting game1b, millions of women discover that the asymmetric relations inherent in the family realize2b their dreams2a.
Who should be teaching whom?
Surely, a Hollywood actress stands in asymmetric relation to innumerable mothers, among others.
So, what does she preach?
In order to attain her dream2b, she is required to become so oppressed2c that she cannot recognize herself as an oppressor2c. She lives out the scientific truth of marxism2c. She submits1b and receives both rewards and marxist illumination2b.
0039 Why are so many civic institutions of American liberalism now controlled by marxists?
The marxist perspective translates the asymmetric relations of the organization tierB into the languages of oppressor and oppressed. Mirroring this perspective2c, slogans2a emerge from a righteousness1a that demands submission of the oppressors1b. One party in all asymmetric relationsB is already guilty of oppression1a on the basis of participation in the system. That party cannot be the marxist, who represents the oppressed.
By definition, the oppressed2c, such as Harvey Winerock and the Hollywood actress, are exempt because each is a marxist occupying a powerful position in a once civic, now marxist, institution. Each, in his and her own way, is a victim in an asymmetric relation with a more powerful individual.
For the actress, that more powerful individual is Harvey.
For Harvey, that more powerful individual is the one who bought his soul.
0025 Hazony points to the obvious. Humans evolve in social circles where there are many relationships between a more powerful individual and a less powerful one, starting with mom, dad and their children. The organizational structure of this foundational institution is discussed in A Primer on the Family.
0026 The family starts in the Lebenswelt that we evolved in. So, there is more.
We must add the unconstrained social and labor specializations that characterize our current Lebenswelt.
Our current Lebenswelt is not the Lebenswelt that we evolved in.
0027 The organizational structures of civilizationB is a topic worthy of consideration. The institutionaC and sovereignbClevels of the society tierC contextualize the organization tierB. The organization tierB encompasses productionaB, exchangebB and assessmentcB. The organization tierB emerges from (and situates) the individual in communityA.
Too bad inquiry into the organization tierB is yet to be initiated.
Advancements are blocked by marxist theory, in its various guises. Marxist theory offers a “scientific” model that forecloses intellectual exploration of the organizations tierB.
0028 The model goes like this:
The diverse relations between more powerful and less powerful individuals in the organization tierB are equivalent to the relation between oppressors and oppressed.
The two are more than equivalent. They are contiguous.
0029 What does contiguity imply?
Peirce’s category of secondness consists of two contiguous real elements. The contiguity is not a real element, it is the substance that causally binds the two real elements. The marxist substance carries the character of equivalence, but that is not enough. Ask any marxist. The causality is systemic.
Anyone who disagrees speaks with what Jacques Lacan calls, the master’s discourse. Here is the oppressor.
Anyone who agrees speaks, to me3b, in discourses that Lacan labels, hysteric (for some) and scientific (for others). For the most part, I find it hard to tell the difference. I suppose the label depends on the slogan2a. Each slogan2a addresses the one who asks what does this mean to me3b.
“Me3b” is a placeholder, virtually situating the person’s reflection3b in the marxist mirror of the world3a.
0030 Oppressed? Or oppressor? Find a location within the abundance of asymmetric relations contained within the organization tierB.
Here is a diagram of the marxist interscope, as far as this discussion sees.
0014 Part 3 concerns the attractions and power of marxism.
The individual is attracted to classical liberalism.
The discontented are attracted to marxist (il)liberalism.
The current iteration of marxist religion is Big Government (il)Liberalism (BG(il)L).
0015 What do marxists have that liberals do not?
Here is a picture of the marxist’s sensible construction
0016 Where is the perspective levelc?
Is it too horrible to view?
The Enlightenment perspective-level actuality (equality, freedom and fraternity2c) addresses three important aspects of human sociality in our current Lebenswelt.
0017 According to Marx, these are not sufficient.
What else is required?
First (A), people form cohesive classes or groups. May I call them, “institutions”? Second (B) these classes or groups invariably oppress and exploit one another, culminating in one (the state) enforcing order. Third (C), the state eventually functions as an instrument of the oppressing class.
0018 Weirdly, Marx’s insight is captured in the chapter on presence in the masterwork, How To Define The Word, “Religion”. The three elements appear in the institution (content) and sovereign (situation) levels of the societyC tier.
0019 In theory, Enlightenment liberalism achieves order1b, while using the fewest official acts and decrees2b. It cultivates personal commitments2a to life (equality), liberty (freedom) and the pursuit of happiness (fraternity)2c. Civic culture consists of various fraternal institutions3a, some Christian (“religious”) and some not Christian (“not religious”)1a, pursuing diverse objectives2a.
Righteousness1a does not arise from within Enlightenment liberalism. Rather, Enlightenment liberalism is conducive to a wide variety of inspirations. Liberal righteousness1a demands that each individual pursues opportunities1b offered by competing civic institutions3a according to their talents and dispositions1a.
0020 In contrast, the Marxist vision proposes that a number of otherwise civic institutions3a (A) will pursue organizational objectives2a (B) that require official acts and decrees2b for their implementation1b (C).
0021 Hazony offers examples.
Ideally, public education should be implemented through a general decree stating that all individuals over a certain age must pass a civic exam in order to gain citizenship. The exam would be offered by (not one but) a suite of competing voluntary institutions, each operating with transparency due to competition. Education may be subsidized by vouchers to parents.
In practice, modern education engages unionized teachers (A) who demand a monopoly over “public” instruction and examination, as well as a host of other organizational objectives (B), that require state enforcement through official decrees (C).
In sum, Big Government (il)Liberal education exemplifies the Marxist vision.
0022 Hazony offers other examples. But, the point is clear. Marxist righteousness1a sensibly constructs organizational objectives2b, that, on one hand, arise from directly from the potential of submission by a target (individuals or institutions)1b, and, on the other hand, are virtually situated by official acts and decrees2b in the sensible construction of societyC.
0023 One reason why Marxist ideas are so attractive is that they promote a righteousness1a that both demands submission from others1b and entangles sovereign power3b.
The task of identifying like-minded individuals is relatively easy, since conservatives, Christians, nationalists and (above all) enlightened liberals espouse other styles of righteousness1a. All institutions in a modern civic society are vulnerable to infiltration by marxists.
In sum, marxists can easily identify one another, selectively promote one another, and humiliate perceived competition within each institution. Those who are not marxist within each institution are increasingly expected to toe the party line and to promote entanglements with sovereign power.
0024 Amazingly, Enlightenment liberals find themselves dispossessed by the very institutions that they built.
Does this imply that the marxists hold a perspective-level actuality2c that (if you will excuse the pun) trumps equality, freedom and fraternity2c?
0005 How should I define the righteousness of the classical liberal?
The classical liberal entertains a perspectivec that occludes the foundational world of Christianity. The classical liberal extols3cequality, freedom and fraternity2c. These2c are the means to human fulfillment1c.
The American Bill of Rights declares life, liberty and the pursuit of happiness. Equality is the right to life and justice. Freedom is the liberty to make one’s own choices. Fraternity involves private property. One must own the possessions that one shares with family, friends, teammates and other social circles. Otherwise, one usurps.
0006 The classic liberal perspective-level nested form looks like this.
0007 Surely, this perspectivec level does not contextualize marxist contenta and situationb levels.
Hazony speaks of two steps. In the first step, the Enlightenment covers up Christianity. In the second step, Marxism occludes the Enlightenment.
So, let me start at the first step.
Christian social virtues describe what God reveals about human sociality. Saint Paul discusses equality in his letters. Christ frees humans from the chains of original sin. The body of Christ, the Church, possesses an object that brings all into relation. Finally, all these actualities emerge from the potential that a human can attain eternal life with God, the ultimate fulfillment.
The Enlightenment makes these virtues immanent.
0008 What does this immanence entail?
How does the Enlightenment perspective play into situation and content levels?
0009 First, let me simply slide the normal contexts of the situationb and contenta levels of the marxist sensible construction underneath the Enlightenment perspectivec level. Here is the resulting three-level interscope, a relational structure discussed in A Primer on Sensible and Social Construction.
0010 Second, I fill in the blanks.
The content level actuality2a turns extols3c into a dream2a, an object associating with an individual’s future, choices and companions. The individual’s dream2a arises from talents and dispositions1a.
What possibility1b situates the individual’s dream2a?
Of course, there must be opportunity1b.
Then, with hard work and luck, one realizes2b that dream2a.
0011 This sounds so American. Here is the interscope.
0012 The French Enlightenment, on the other hand, rots as it ripens. Unlike eighteenth-century America, France is loaded with god-defying intellectuals, salon-attending little royals and cunning lawyers, who dream of running political affairs without the burden of king and church. They have talents and dispositions1a toward promoting organizational objectives2bbased on reason1b. Reason1b gives opportunity to righteousness1a. As such, their dreams2b,2a are tautological.
The Marxist frame, perceptively delineated by Hazony, develops in situ within French Enlightenment civilization. The sarcastic godless intellectuals, self-absorbed gossip-bearing little nobles and the reason-worshipping lawyers consider themselves to oppressed by the oppressors, king and church. King and church express a false consciousness. The system works for them, not everyone else, especially the discontented. Revolution will reconstitute society and the inherent ironies of the present regime will disappear.
0001 Yoram Hazony publishes a six part opinion piece, concerning the relation between Enlightenment traditions and Marxism. on August 16, 2020, in the Quillette website (http://vlt.tc/41uo). The essay is eye-catching for its portrayal of the capture of liberal institutions by marxists (now, with a small “m”) during the past three-score years. Marx is back in a big way.
0002 In the prior blog, discussing the Be Little Men movement, two actualities come to the fore. The first is a slogan2a, based on righteousness1a, that addresses the mirror of the world3a. The second is an organizational objective2b, telling what the slogan means to the marxist3b. This objectorg2b arises from the possibility of submission1b. Submission1bvirtually situates (and emerges from) marxist righteousness1a.
0003 Here is a picture of the two-level interscope, composed of two nested forms, following the style in A Primer on the Category-Based Nested Form.
0004 According to Hazony, marxists have infiltrated American media companies, universities, government bureaucracies, courts, so-called profits, so-called non-profits and churches. Classical liberals have lost control of their own institutions. Classical liberals do not have the intellectual or spiritual resources to combat the threat.
This work examines an article by Edmund Chattoe-Brown, appearing in the Frontiers in Sociology (26 Feb 2019, https://doi.org/10.3389/fsoc.2019.00006). My comments rely on the category-based nested form and other relational models within the tradition of Charles Peirce.
‘Words that belong together’ are denoted by single quotes or italics.
Prerequisites: A Primer on the Category-Based Nested Form, A Primer on Sensible and Social Construction
Recommended: The Human Niche, An Archaeology of the Fall, How to Define the Word “Religion”, Two Primers on the Organization Tier, Speculations on Thomistic Evolution
— Table of Contents
Introduction and Conclusion 0001
Cheese in the Middle 0004
The Sandwich is Firm 0010
Evolution and a Cheese Sandwich 0022
— Introduction and Conclusion
0001 Edmund Chattoe-Brown opens with an observation.
Sociology, as an academic discipline, tends to rule out evolutionary approaches.
Surely, sociologists want to avoid any connection between social behavior and genes. Or, should I say, society and genetics?
First, it is not polite.
Second, anthropologists have already thrown in with Darwin. Archaeologists are convinced of the importance of evolution in understanding where the world comes from and how humanity comes to be. Any sociologist interested in evolution can go into anthropology.
Consequently, sociologists face a choice whether or not to adopt evolutionary approaches.
0002 Edmund Chattoe-Brown concludes his essay, asking “What can evolutionary accounts do for sociology?”
For one, let us not put the cart before the horse. Sociology is not to be at the service of evolutionary accounts. Just the opposite, evolutionary accounts should make sociology “fun”. Sociologists should not walk on eggs when discussing evolutionary accounts.
But, what is an evolutionary account? Descent with modification? Natural selection? Or does it always reduce to biology, innate dispositions and the reading of gene sequences?
For two, today, sociology is a jumble of eclectic approaches, making it difficult to define a disciplinary core. What kinds of analysis do sociologists engage in? Non-quantitative historical sociologists rely on one toolbox. Social statisticians work from another, quantitative toolbox. One provides diachronic insights. The other offers synchronic results.
Well, evolutionary accounts have similar specializations. For example, diachronic radionuclide dating of fossils and synchronic genetic surveys complement one another.
For three, evolutionary analysis is able to lay a foundation for both diachronic and synchronic approaches.
But, obviously, such evolutionary analysis is not biological. Genes will have nothing to do with unifying sociological evolutionary theories.
So, what does the term, “evolution”, mean to sociology?
0003 I suppose that evolutionary analysis is like a horse, at the service of sociology. Also, sociology is like a cart, held up by a wheel on either side. One wheel is historical and qualitative. The other wheel is statistical quantitative analysis.
Chattoe-Brown sits in the driver’s seat of this horse-pulled cart, driving out of the barn of the introduction and conclusion.
— Cheese in the Middle
0004 Okay, my metaphors are goofy. I hope that that will be a source of comfort and entertainment.
Chattoe-Brown’s introduction and conclusion act like two slices of bread. In the middle, he places the Agent-Based Model (ABM).
The idea of an agent appeals to the theoretical inclinations of the historical sociologist.
The ABM allows the narrow numerical focus of the statistical side of sociology.
Does that mean that the ABM will contribute to evolutionary approaches?
I defer an answer.
0005 I ask, “How does the ABM fit into the category-based nested form?”
In order to answer, I draw upon A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction. These short pieces are enough to build a bridge between an ABM and an evolutionary approach.
0006 What does it mean to be an agent?
Well, an agent does “things”, broadly defined. These things are actions that, ideally, can be qualitatively observed and quantifiably measured. A bare-bones survey asks three questions. What is happening? What are you doing? Why are you doing what you are doing?
In the synchronic moment, an agent acts2, in the normal context of what is happening3, upon the possibilities inherent in accomplishing ‘something’1.
Here is a picture of this content-level nested form.
0007 What does the term, “agent-based model” indicate?
Well, an agent does things. What is happening3 defines the content levela of an interscope.
In addition to what is happening3a, an agent has the potential1 to situatebwhat he or she is doing2a. This assessment1brelies on what I am supposed to do2b. This assessment2b occurs in the normal context of what does it mean to me3b.
For sensible construction, what I am supposed to be doing2b better make sense2b. These elements are both real and contiguous.
Here is a picture of this situation-level nested form.
0008 The situation-levelbactuality2takes on the complete, dyadic structure of Peirce’s secondness. The category of secondness is the realm of actuality. Secondness consists of two contiguous real elements. For the agent who models “his” own actions, the two real elements are making sense2b and what I am supposed to do2b.
The nomenclature looks like this: making sense2b [contiguity] what I am supposed to do2b.
The term, “contiguity”, typically means contact, attachment, dependency, sharing, holding together, two closely timed events and so forth. Contiguity expresses causation, in the broadest sense.
The empirical sciences try to relate contiguity to material or force-field causation. For example, iron filings on a sheet of paper align to the magnetic field of a magnet beneath the paper. A magnetic field causes the iron filings to align. The notation is magnet [contiguity] iron filings. The contiguity is the magnetic field. The contiguity is the point of interest for physicists. They aim to mechanically and mathematically model this field.
What about the contiguity between making sense2b and what I am supposed to do2b?
The contiguity between these two real elements is yet to be articulated.
Still, the sociological imagination should already be engaged. Humans always make sense2b of what they are supposed to be doing2b, even when their behavior makes no sense at all, to a so-called “disinterested” observer.
0009 Situationb virtually emerges from (and situates) contenta.
Together, they compose a two-level interscope.
Sensible construction is the hallmark of the two-level interscope.
Here is a picture of these two levels.
— The Sandwich is Firm
0010 So far, I imagine that an agent is an individual in community.
I am disabused of this notion with Chattoe-Brown’s first example. The agent is a business firm.
Does a firm fit the picture of what an agent does2aand what an agent models2b?
Well, I suppose some translation is necessary.
0011 I start with the content level.
How does a business firm compare to an individual in community?
Here is my guess.
0012 The business firm obviously belongs to a different tier than the individual in community. The relation among tiers follows the same pattern as the interscope. The organization tierB emerges from (and situates) the individual in community tierA.
Nevertheless, there are parallels in the relational structures.
Management3aB ought to know what is happening3aA in the firm. Sometimes, it3aB does not.
Production2aB strives to accomplish what must be done2aA. This necessitates cooperative action. Cooperative action increases productive capacity.
Does management2aB know this?
If they don’t, then human resources1aB should tell them3aB. If the firm is not running smoothly, capital1aB is not put to best use.
There is a certain irony in the location of both labor support1aB and capital1aB. Typically, labor associates to production2aB, the actualization of financial capital1aB. However, labor2aB also comes with its own human capital1aB, which may or may not be utilized by a firm3aB.
Surely, this is an opportunity for sociological research. What is the nature of human capital1aB? Can human capital1aB be treated in a fashion that complements financial capital1aB?
0013 What about a comparison of the situation levels between the firmbB and the individual in communitybA?
0014 This comparison touches base with Chattoe-Brown’s example of sales and price.
The firm3bB places products2bB onto a market1bB. If the products do not sell2bB at a given price2bB, then the situation becomes dire for the entire firm. In 1950, the economist, Armen Alchian, discusses a discontinuity between individualsAand firmsB. The stakes are higher for firms, even though no one dies when a firm goes bankrupt.
Yes, the death of a firm seems so much larger than an individual’s fate. Many individuals have done what they are supposed to do2bA, working at the firm3aB. Suddenly, the firm no longer makes sense2bA. A dream becomes a nightmare.
0015 The market is like an actuality independent of the firm.
Can a firm be considered an adaptation into a market niche?
Does that sound evolutionary?
What is a niche?
The following diagram presents Darwinian evolution as a sensible construction.
0016 The normal context of natural selection3b’ brings the actuality of an adaptation2b’ into relation with a niche1b’. A niche is the potential1b’ of an actuality independent of the adapting species2a’.
By comparison, a firm is an adapting species. The actuality independent of the adapting species2a’, is the market. The market2a’ is as changable as an evnironment2a’ or ecology2a’. However, the biological terms do not capture the character of the market2a’, because the market is both material and immaterial. The market plays upon what is real and what is imagined. The Germans formulated a word that captures the market2a’ as a quixotic being. The term is “Zeitgeist”.
Time is real. Ghosts are unreal.
No wonder ancient civilizations worship the space between earth and heaven. The god of the air, the wind, the cloud and the storm works under various names, including Yaltaboath. Yaltaboath behaves like the actuality underlying the niche that any corporation adapts to. Is Yaltaboath the personification of the open market’s multiplicity of specializations? What about the market’s creative destruction?
0017 And, what about the times before civilization?
What about the era before business firms?
Is our current Lebenswelt the same as the Lebenswelt that we evolved in?
Consider An Archaeology of the Fall.
Okay, that’s a plug.
The contemporary firm belongs to our current Lebenswelt.
0018 Chattoe-Brown’s example of the firm as an agent-based model brings me right to the threshold of evolutionary theory. The civilizational Zeitgeist is as fickle as Yaltaboath. Change is in the air we breathe. Yet, at the same time, each civilizational Zeitgeist lasts long enough to establish firms and profit from their endeavors. Yaltaboath rewards as well as punishes. Attending to this god makes sense.
0019 So, let me go back to the previous figure. Let me summarize.
How does natural selection3b’ work?
An actuality independent of the adapting species2a’ exists.
This actuality2a’ has a potential that can be exploited by the adapting species1b’. This potential is called the niche1b’.
An adaptation2b’ exploits its niche1b’, leading to increased reproductive success in natural selection3b’.
0020 How does the business firm, as an agent-based model, fit into this picture?
The situation-level of the firm is the adapting species2b’. The market is the actuality independent of the adapting species2a’. So, the niche1b’ is the potential of the market2a’.
Here is how that looks.
0021 So, the content-levela of the firmB does not even appear in an evolutionary approach. It is as if the abilities of management3aB, production2aB and support staff1aB are assumed to be functional. The sales department1bB situates its product2aB as something that offers an advantage in the current market1b’. Every product2aB fills a market niche1b’.
Just as every adaptation is a guess about how to exploit a niche, every firm speculates about the market that operates independently of the firm.
Of course, this must be a first approximation. A second approximation will be required, because the presence of the firm itself may alter the market.
— Evolution and a Cheese Sandwich
0022 So far, the agent-based model is the cheese between the bread of the introduction and the bread of the conclusion. As it turns out, the agent-based model may be re-articulated as a two-level interscope. The two-level interscope is synchronic. The two-level interscope expresses sensible construction. The two-level interscope belongs to the organization tierB, which has parallels to the individual in community tierA.
Here is how that looks for firms.
0023 Plus, there is a diachronic, evolutionary twist.
For firms, the entire nested form for the situation levelb goes into the slot for adaptation2b’ in Darwinian evolution.
Here is how that looks.
0024 If sociology has no choice but to be evolutionary, then this double vision cannot be avoided.
The situation-level of a firmbB must be analyzed as it emerges from (and situates) its corporate content-levelaB. To me, this analysis includes synchronic data and time-restricted models, typical of quantitative sociology.
The situation-level of a firmbB must also be pictured as an adaptation2b’ into a market niche1b’, where the market2a’ is (on first approximation) independent of the adapting species. (The second approximation brings in the idea of niche construction). This drama is depicted in historical sociology.
Surely, the double vision cannot be resolved into one, even though both start with the relational structure of the agent-based model.
0025 With this said, I proceed to Chattoe-Brown’s second example of agent-based modeling: foraging.
He dwells for three sections on a case study for foraging for food.
Perhaps, the simulation applies to elk, in addition to ancestral hominins.
Is that a far cry from firms?
After all, the agent-based model starts with a two-level interscope of individuals in community.
Here is how that looks.
0026 This raises an odd question, “Does the individual adapt, in the Lebenswelt that we evolved in, in the same way as the firm adapts in our current Lebenswelt?”
In our current Lebenswelt, the firmb’ adapts to the potential of the market2a’. The market offers rewards (and punishments) in the milieu of unconstrained social complexity. The behavior of a firm allows agent-based modeling to the extent that the Zeitgeist remains sensible.
Does this parallel human evolution?
0027 Consider the key hypothesis presented in the masterwork, The Human Niche.
In the Lebenswelt that we evolved in, the situation level of the individual in communityb’ adapts to the potential1b’ of triadic relations2a’. Triadic relations offer opportunities for sign-coordinated cooperative actions. Surely, the milieu is constrained social complexity. The innate behavior of individuals allows agent based-modeling to the extent that ecology remains stable.
Here is how that looks.
0028 This raises interesting questions.
Do markets2a’ and triadic relations2a’ have common characteristics?
The more diverse the market and the more diverse the sign-relations, the greater the “wealth” of organizationsB and individuals in communityA, respectively.
0026 Is there a homology between the adaptations of firms and individuals in community?
Here is a comparison of the two situation-level nested forms.
0027 My impression?
A sale2bB matches what I am supposed to do2bA.
A price2bB points to making sense2bA.
What about the potential of situating production1bB?
The sales department echoes an individual trying to situate what “he” is doing1bA.
No wonder everyone seems to be selling themselves.
The resonances multiply.
Individuals in communityA enter into the market2a’.
Individuals in communityA also enter into management3a, production2a and support for a corporation1a.
So, the organization tierB and the individual in community tierA are entangled.
0028 Does that suggest that Chattoe-Brown’s cart is going out of its lane or that the cheese sandwich melts?
No. But, it does imply that genetics has nothing to do with the way sociologists investigate the organization tier.
Of course, biologists confound genetics and evolution. They apply for grants on the grounds that genetics solves questions in evolution. It does. But, there is always another, often ignored, side to biological evolution. That side is Darwinian natural selection.
Chattoe-Brown’s exercise in computer models concludes that both the environment and genetic-dispositions are in play in the evolution of foraging strategies. However, these “genetic-dispositions” are not phenotypes, they are adaptations.
Geneticists can eat their cake and have it too. Their cake is phenotypes. But, they claim that phenotypes are the same as adaptations.
Sociologists must approach evolution in terms of Darwinian natural selection. Institutions are adaptations.
0029 Is there a disciplinary core to sociology?
According to Chattoe-Brown, not at this time.
Chattoe-Brown is an enterprising sociologist. He tries to sell agent-based modeling as the portal to evolutionary approaches. The gambit works because agent-based modeling is a symptom of human evolution and a feature of the organization tier.
Human evolution occurs in the Lebenswelt that we evolved in, as illuminated in The Human Niche.
The organization tier differentiates from the society andthe individual tiers in our current Lebenswelt, as portrayed in How to Define the Word “Religion”.
The transition from the first Lebenswelt to the second is a unique, prehistoric event, the first singularity, as captured in the fiction, An Archaeology of the Fall.
0030 Chattoe-Brown anticipates that evolution will provide a disciplinary core to sociology.
He may be correct in ways that he does not currently imagine.
There may be a parallel between the evolution of firms in our current Lebenswelt and the evolution of humans in the Lebenswelt that we evolved in.
Here is a short list of comparing firmsB and individuals in communityA.
He asks, “How will sociology eventually face topic of evolution?”
Well, at the moment, sociology does not face up to evolution. In this, it ignores two important points. First, social organization does not explain itself. Second, social organizations are historical, therefore one must account for novelty and genuine change on the macro-level.
Chattoe-Brown proposes that Agent-Based Models may provide paths to packaging evolutionary theory for sociology.
In the next blog, I comment on this article. I place these comments on my blog in order to introduce intrepid students and teachers to the style of the masterworks and commentary available at Smashwords.com. The methodology is synthetic. The results are astounding.
The comments on Chattoe-Brown’s essay start with a question, asking, “What does a sociologist mean by the word, ‘evolution’?”
Is evolution only about genetic changes over time?
Or, does evolution pertain to civilization and history?
What is the logical structure of evolution?
These are good questions.
For example, in economics, there is a clear connection between prices and sales. Is this connection an adaptation? If so, what is the niche?
For example, in sociology, there is a clear connection between “something that makes sense to me” and “the answer to the question, ‘what am I supposed to do?’”. Is this connection an adaptation? If so, what is the niche?
The comments in the next blog track Chattoe-Brown’s argument into the thicket of Agent-Based Models. Institutions behave like individual humans. They try to figure out normal contexts and potentials. Agent-based models allow the inquirer to see parallels between the relational structures of organizations and individuals in community.
The comments touch base with three master-works.
The master-work, The Human Niche, argues that our genus adapts into the niche of triadic relations. If this is so, then humans think in terms of triadic relations, such as the category-based nested form. Do current agent-based models account for this? Yes, they are structured according to category-based nested forms.
The master-work, An Archaeology of the Fall, proposes that our species underwent a fundamental cultural transition during the past 7820 years. The first singularity potentiates unconstrained social complexity. This is precisely what Sociology studies.
The master-work, How to Define the Word “Religion”, opens the door to inquiry into our current Lebenswelt. Clearly, our current Lebenswelt is not the same as the Lebenswelt that we evolved in. Sociology investigates our current Lebenswelt.
In the long run, Sociology has no choice but to be evolutionary.
Sociology has a choice as to how to approach evolution. Is it only a biological process? Or does evolution follow a particular logic? If so, then that same logic may apply to social change. The category-based nested form may well be integral to how Sociology finds value in evolutionary concepts.
The two-level interscope is typical for sensible construction. Sensible construction does not ask, “Why?”. Sensible construction assumes that, whatever we are doing, it’s okay. The perspective level is never questioned, unless something goes horribly wrong.
Here is a picture of the society tier for Big Government (il)liberalism.
If there is anything hidden within the perspective level, it is this: The milk2bC must flow1cC.
That is, the milk of the federal government2bC.
There are no suggestions for why the milk must flow, except for the fact that so many institutions3aC demand sovereign power3bC in order to implement2bC their organizational objectives2aC. Institutions3aC that do not appeal to Caesar3bCoften wither or mutate into institutions that do. Mutation is facilitated through infiltration by believers2cA in a particular (sovereign-entangling) righteousness1aC.
Each organizational objective2aC is a god.
Some call them “sacred cows”.
Since each organizational objective2aC emerges from (and situates) the potential of righteousness1aC and since righteousness1aC is inherently metaphysical in nature, the deep state consists in a wide range of cults (institutions3aC) that have a common feature. Each righteousness1aC accommodates a call for sovereign power3bC.
Diversity is the strength of Big Government (il)liberalism.
However, there is a problem.
All the advocates claim to be “not religious”, even though they are.
Why do the advocates for Big Government (il)liberalism, who congregate in cults3aC, claim to be “not religious”?
Well, the American Constitution’s first amendment states that the federal government shall not establish a religion.
Consequently, acolytes of the deep state define “religion” narrowly, with intellectual constriction, as falling into bins labeled “Christian”, “Jewish”, “Islamic” and so forth. In this way, they skirt the question that cannot be confronted. Why is their righteousness not “religious” as well? These state-entangled institutions3aC implement organizational objectives2aC that situate the potential of righteousness1aC. Why is their metaphysical righteousness exempt? Why are not they “religious”?
This crucial point is ignored by current experts in Sociology, because they are committed to Big Government (il)liberalism. Okay, that’s a cheap shot. But really, the answer demands a definition of the word, “religion”, that does not simply slap labels onto people. Do any sociological theories explain why the labels work? Or, do the labels explain themselves?
The course, How to Define the Word “Religion” offers a novel definition, one that is not hemmed in by a deep-state historical narratives or restrictive legalisms.
But wait, the indoctrinated… er, educated citizen replies, “Okay, let’s be sensible. These state-entangled institutions, and their advocates, say that they are not religious because they are not ‘Christian’, ‘Jewish’, ‘Islamic’ and so forth. This is obvious. Everyone agrees.”
Shall I venture a translation?
If you disagree, no milk for you. Instead, you will feel the sovereign’s teeth.
This is a word-game, where so-called “enlightenment” institutions3aC advocate for certain laws and decrees2bC in order to promulgate their organizational objectives2aC, yet declare themselves to be “not religious”. Why is their righteousness1aC different from the righteousness1aC of institutions that fall under the label? How do their missions2aC differ from the Christian, Jewish and Muslim missions2aC? Why do they say that they are not religious?
Oh, yes, that gets around the first amendment.
Clearly, the veiled perspective levelc of the deep state encourages subsidies2bC for innumerable “points of light”, institutions3aC that self-identify as “not religious”, yet are founded on diverse calls to righteousness1aC. These cults3aC that have a character in common. Each point of light3aC signals its virtue1aC, while demanding that state laws and decrees3bC implement its organizational objectives2aC.
The advocate-lobbyist says, “Our missions2aC are ‘not religious’, yet are necessary for the organization of a righteous society.”
The advocate-lobbyist cannot say, “There may be a reason why the organizational objectives2aC of all deep-state institutions3aC call for the exercise of sovereign power3aC. But, we cannot know the reason until the milk becomes all there is.”
Only then, will the veil be pulled back and the perspective levelc revealed.
What do we know?
Big Government (il)liberalism establishes institutions3aC that declare themselves to be “not religious”, even though, like Christian, Jewish and Islamic institutions3aC, they contextualize organizational objectives2aC that emerge from (and situate) the potential of righteousness1aC. Their declaration exempts them from the first amendment of the American Constitution.
Big Government (il)liberal organizational objectives2aC have a common feature. Their2aC implementation relies on sovereign power3bC. Since sovereign power3bC is not subject to its own laws and decrees2bC, then the resulting institutions3aC participate in the sovereign’s state of exception. In fact, the sovereign3bC is the only one who can bring contemporary trends to fulfillment by cultivating a state of exception2cC.
The federal government not only has established a host of religions3aC, each standing as a point of light in a New World Order, but all these religions3aC vicariously participate in the exception2cC that contextualizes sovereign power3aC.
What does this imply?
The theology of the deep statec is yet to enter into consciousness in our current, Enlightenment-celebrating, Zeitgeist. State-entangled institutions3aC are everywhere. Few have eyes to see. Many avert their gazes. The suprasovereign levelcC stands behind a curtain and will step out only when a state of exception2cC brings all into relation1cC. That moment will be a revelation.
There are signs of a future unveiling. The hour draws near.
Consider Comments on Peter Burfiend’s Book (2014) Gnostic America.
Consider Comments on Eric Santner’s Book (2016) The Weight of All Flesh.
These works belong to the Intimations of Political Philosophy series, available at smashwords.
Broadcaster Steve Deace reads the writing on the wall, announcing, “We are not dealing with a political party. We are dealing with a cult.”
The federal government has established a legion of religions3aC, each declaring itself to be “not religious”. Plus, each has one other feature in common with all others. Where are the intellectual tools to articulate these sociological phenomena?
It is official. The federal government has established a religion. May I propose a label for this new referent? Let me call it the “deep state”.
Others call it the “administrative state”.
The imprimatur comes when Steve Deace, broadcasting on Blaze TV from the heart of America’s flyover country, states the obvious, saying, “We are not dealing with a political party. We are dealing with a cult.”
For example, only a cult can perform the purgation and humiliation rites afforded to Brett Kavanaugh, then a nominee for the Supreme Court of the United States. Now a member of the SCOTUS, this individual is forever branded by one accusation. The accusation, while never proven true, is justified by its reliance on an organizational objective, claiming, “Believe the woman, for … (whatever righteousness applies)”.
Righteousness1aC is the nectar of religion.
Organizational objectives2aC are like gods.
Hey, what are those subscripts?
Subscripts are introduced in A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction. The “1” indicates Peirce’s category of firstness, the realm of possibility. The “2” denotes actuality in a category-based nested form. The “a” refers to the content-level of an interscope (a category-based nested form composed of category-based nested forms). The “C” points to the society tier (the third tier in a category-based nested form composed of interscopes).
The three tiers are societyC, organizationB and individual in communityA.
Yes, this notation introduces a novel approach to Sociology.
Plus, this approach is worth looking into. Homeschoolers should consider the course titled, How to Define the Word “Religion”.
State indoctrinators define the word so narrowly that it seems that they are covering up a topic much larger, and more interesting, than churches, synagogues and mosques.
This brings me back to the prescience of the broadcaster noted above.
The immediate stimulus for the broadcaster’s response is a coronavirus-related national work-stoppage. The statistics associated with the unfolding pandemic simply do not support the drastic, uni-dimensional, solution of a total shutdown, bringing the US economy to a standstill.
Yes, in economics and politics, there are two dimensions. There are trade-offs.
Yet, in the matrix of the administrative state, there are only organizational objectives2aC. The Center for Disease Control (CDC) and other state-cults3aC focus on saving lives2aC. We must save lives at all costs1aC.
Organizational objectives2aC emerge from (and situate) the potential of righteousness1aC.
They2aC may come into conflict.
One solution endows each insitution3aC with a similar character. In the case of the deep state, that character is a demand for sovereign power3bC. Sovereign laws and decrees2bC are necessary in order for each institution3aC to achieve its organizational objectives2aC. This imperative1cC satisfies the potential underlying all legislation2bC: the possibilities inherent in order1bC.
Picture piglets struggling to latch onto their mother’s teats. Each has its own agenda. Of course, these agendas conflict. Yet, a certain order is achieved as long as the mother offers her milk.
Or consider the abandoned infants, Romulus and Remus, suckling the teats of a she-wolf. Surely, the Romans offer a more evocative icon of the feminine nature of sovereign power. Believe the she-wolf and she will offer her milk, instead of her teeth.
To Marxists, there is nothing more. The sovereign3bC must be the exception1cC. The state3bC must not be subject to its own laws2bC. The milk2cC must flow1cC. The milk2cC sustains order1cC. Order1bC is to sovereign power3bC as righteousness3aC is to institutions1aC. Listen to the speakers. Hear the talking heads. Every shill3aC signals a virtue1aCthat calls the citizen to a righteousness1aC that seeks to establish order1bC.
There is nothing above sovereign power3bC.
Yet, there3cC is.
The problem is that we cannot envision it2cC.
Here is a way to picture the society tier for Big Government (il)liberalism.