Digifesto

a refinement

If knowledge is situated, and scientific knowledge is the product of rational consensus among diverse constituents, then a social organization that unifies many different social units functionally will have a ‘scientific’ ideology or rationale that is specific to the situation of that organization.

In other words, the political ideology of a group of people will be part of the glue that constitutes the group. Social beliefs will be a component of the collective identity.

A social science may be the elaboration of one such ideology. Many have been. So social scientific beliefs are about capturing the conditions for the social organization which maintains that belief. (c.f. Nietzsche on tablets of values)

There are good reasons to teach these specialized social sciences as a part of vocational training for certain functions. For example, people who work in finance or business can benefit from learning economics.

Only in an academic context does the professional identity of disciplinary affiliation matter. This academic political context creates great division and confusion that merely reflects the disorganization of the academic system.

This disorganization is fruitful precisely because it allows for individuality (cf. Horkheimer). However, it is also inefficient and easy to corrupt. Hmm.

Against this, not all knowledge is situated. Some is universal. It’s universality is due to its pragmatic usefulness in technical design. Since technical design acts on everyone even when their own situated understanding does not include it, this kind of knowledge has universal ground (in violence, sadly, but maybe also in other ways.)

The question is whether there is room anywhere in the technically correct understanding of social organization (something we might see in Beniger) there is room for the articulation of what it supposed to be great and worthy of man (see Horkheimer).

I have thought for a long time that there is probably something like this describable in terms of complexity theory.

structuralism and/or functionalism

Previous entries detailing the arguments of Arendt, Horkheimer, and Beniger show these theorists have what you might call a structural functionalist bent. Society is conceived as a functional whole. There are units of organization within it. For Arendt, this social organization begins in the private household and expands to all of society. Horkheimer laments this as the triumph of mindless economic organization over genuine, valuable individuality.

Structuralism, let alone structural functionalism, is not in fashion in the social sciences. Purely speculatively, one reason for this might be that to the extent that society was organized to perform certain functions, more of those functions have been delegated to information processing infrastructure, as in Beniger’s analysis. That leaves “culture” more a domain of ephemerality and identity conflict, as activity in the sphere of economic production becomes if not private, opaque.

My empirical work on open source communities is suggestive (though certainly not conclusively so) that these communities are organized more for functional efficiency than other kinds of social groups (including academics). I draw this inference from the degree dissortativity of the open source social networks. Disassortativity suggests the interaction of different kinds of people, which is against homophilic patterns of social formation but which seems essential for economic activity where the interact of specialists is what creates value.

Assuming that society its entirety (!!) is very complex and not easily captured by a single grand theory, we can nevertheless distinguish difference kinds of social organization and see how they theorize themselves. We can also map how they interact and what mechanisms mediated between them.