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Collective Architecture

stuff On the structure of collectives

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Vincent’s S-CALM model describes the situational and cognitive factors that undermine ethical behaviour. Mechanistic thinking helps explain how those factors might operate, and thus, where we might intervene on them.

Mechanical Ethics

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Dennis Vincent’s S-CALM model elegantly identifies the factors that lead good people to do bad things. But identifying what goes wrong isn’t quite the same as understanding how to fix it. Here, I show how mechanistic thinking—illustrated by the ETHIC stack—can help us understand the causal plumbing beneath Vincent’s model, turning it from a diagnostic tool into an intervention toolkit.
Vincent’s S-CALM model describes the situational and cognitive factors that undermine ethical behaviour. Mechanistic thinking helps explain how those factors might operate, and thus, where we might intervene on them.
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betterment collective-architecture on-ethics on-leadership somatic-architecture

article

When we want to identify with a group, we <em>bias</em> ourselves to filter out all theother ways we could be. It helps us cut down all our competing priorities to the group. The trade-off is the benefit in diversity of thought.

Sacrificing the Self

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Bias is just you using your expectations and assumptions to ignore the noise, and see the picture more clearly. The trade-off is that, sometimes, the noise is useful or your expectations are off. Mob-mentality and groupthink are usually posed as scary features of groups. But they’re just another example of this trade-off, and usually they’re more good than bad.
When we want to identify with a group, we bias ourselves to filter out all theother ways we could be. It helps us cut down all our competing priorities to the group. The trade-off is the benefit in diversity of thought.
Check it out

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betterment collective-architecture connection on-(un)happiness on-culture on-leadership somatic-architecture

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Our brain clusters things that are similar to each other together. This includes ideas and the words we attach to them. If your words are attached to the wrong ideas, you’re going to struggle to make the connection for them.

Language is a barrier to communication

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To make the leap from someone else’s idea to your own understanding of it is often troubled by something I call ‘the language problem’. Most of the time this is because of a difference in experience. Knowledge is sometimes a barrier to learning, and this is almost always related to the language problem. Let me show you what I mean.
Our brain clusters things that are similar to each other together. This includes ideas and the words we attach to them. If your words are attached to the wrong ideas, you’re going to struggle to make the connection for them.
Check it out

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betterment collective-architecture connection gratification on-being-fruitful on-leadership on-thinking-and-reasoning wealth-architecture

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Cultural and aesthetic ‘facts’ are as real as any ‘objective’ truths. They’re just centred on different kinds of meaning. Trivialising them because they ‘go against’ the evidence is failing to recognise what evidence they care about.

Aesthetics are facts too

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Facts are just a special kind of belief… Because there isn’t really anything tangible that distinguishes a belief from a fact. Cultural and aesthetic beliefs are facts too, in a certain light—we’re tracing the fuzzy boundaries of our religions, theories, and convictions to put certain meaningful aspects of the world at the centre. They’re just as true as the facts that are more stable, and objective. They’re just centring on something different.
Cultural and aesthetic ‘facts’ are as real as any ‘objective’ truths. They’re just centred on different kinds of meaning. Trivialising them because they ‘go against’ the evidence is failing to recognise what evidence they care about.
Check it out

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collective-architecture gratification on-aesthetics on-being-fruitful on-culture thought-architecture

article

Without more tasteful social behaviours to sample from, we’re liable to attach very strongly to the behaviours of our group. Add a hostile environment, normalised physical and emotional violence, and a lack of mental and physical resources, and you have the ingredients for atrocity.

When groups go bad

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There’s this cluster of classic social psychology experiments from the 50’s through the 70’s that you’ll be presented with in documentaries and whatnot whenever groups of people are behaving crazily. You’ve probably heard of some of them. Milgram’s ‘shock’ experiments, or Zimbardo’s prison experiment, or Asch’s conformity tests, and so on. These things gloss over just how hard it is to get people to do atrocities on a large-scale. Luckily, you have me to tell you how they really happen.
Without more tasteful social behaviours to sample from, we’re liable to attach very strongly to the behaviours of our group. Add a hostile environment, normalised physical and emotional violence, and a lack of mental and physical resources, and you have the ingredients for atrocity.
Check it out

filed under:

betterment collective-architecture connection on-culture on-ethics on-friendship on-leadership somatic-architecture
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