The Ontological Constitution of Bounding-Judging in the Phenomenological Epistemology of von Bertalanffy's General System Theory

An analysis of the current presentation of boundary judgments in the Critical Systems literature highlights a general result: that the activity of bounding has been, implicitly or explicitly, considered as an epistemological issue. By arguing that knowledge is not produced singularly by bounding, the paper informs this general result. This, in turn, informs other results, which have emerged in current understanding. In particular, the paper argues (a) the reason why knowledge indeed never attains the status of "objective or right" knowledge, (b) how critique is dependent on some positing of knowledge, and (c) the exact place where critique is actioned. von Bertalanffy's attempted systems epistemology is considered at length because it explains and informs the epistemological conclusions seen to have been drawn in the current Critical Systems literature. von Bertalanffy's attempt requires the support of Husserlian phenomenology, especially Sartre's understanding of it. This requires an in-depth discussion of the phenomenological understanding of consciousness. Since the conclusions stem from von Bertalanffy, the paper reconsiders the status of General System Theory in Critical Systems Thinking.     

The Ontological Status of Critique

Two previous papers by the author are summarized in order to provide the context for the arguments and results of the present paper. The author's previous research has identified the exact place where critique is epistemologically actioned and this enables the present paper to argue for the attribution of ontological status to critique. Since it is commonly acknowledged that a lack of critique results in dogmatism or bounded rationality, these latter two are investigated—in greater depth than previously considered in the literature—and, though they are shown to be inescapable, they provide a route toward a fundamental principle which systemically brings together ontological, epistemological, ethical, and emancipatory concerns. The principle can be stated as follows: One is more or less emancipated depending upon the extent to which one is aware of critique-bounded emancipation as an ontological necessity and thus to the degree to which one ceases to attempt escaping from practical critique into the realms of dogmatic emancipation and rationally bounded emancipation. The paper provides accurate definitions of critique and emancipation, showing that one cannot be considered without the other, thus framing the manner in which further discussion of these two intimately related issues can be continued. In keeping with the author's previous published research, the relevance of von Bertalanffy's deliberations to Critical Systems Thinking, as well as Sartre's philosophy to systems thinking in general, is upheld.     

The Future of Systems Thinking

Due to the diminishing popularity of systems thinking, an attempt is done to predict its future in the university world. Two starting points are used: one in the traditional scientific community, being its habitat; and the other in the surrounding society, being its area of application. The investigation shows that systems thinking is highly needed, although its nearest future seems bleak. The systemic challenge to the traditional academic world has unfortunately been taken as a threat against its existence. The scientific and educational impact of systems thinking is therefore opposed as an alternative to the old scientific paradigm. Furthermore, the resistance to new theories moving across disciplinary boundaries seems stronger than resistance to theories within the disciplines.     

Dealing with coercion: Critical Systems Heuristics and beyond

This paper begins with an introduction to the philosophy and methodology of Critical Systems Heuristics (CSH). Following this, various citicisms of CSH are reviewed. One particularly important criticism is that CSH should not be seen as a replacement for other systems approaches, but as complementary to them. It is this idea of complementarity that has led several Critical Systems thinkers to take CSH, along with a number of other systems methods, and try to show that they are most appropriately used in different contexts. CSH, it is said, is at its most useful when we are confronted with coercive situations. However, in this paper it is argued that coercion is usually characterised by closure of debate. Therefore CSH, which depends upon the possibility of communication (or arbitration) between stakeholder groups, becomes redundant when coercion is experienced. It is further argued that coercion can only be addressed adequately by widening our definition of systems practice to include campaigning and direct political action. There is still considerable scope for developing these areas in the systems domain.     

中国传统“和谐论”与系统辩证思维

中国传统和谐论是一个动态的不断自我进化的系统过程,它不仅具有丰富的思想内容,还体现了系统辩证思维的特征,这对和谐社会的实现既有理论上的指导意义,也有深刻的现实实践效用。     

跨学科的系统思维与综合创新

美国圣菲研究所的宗旨和理念就是开展跨学科的复杂性研究,认为一种新型科学正在从这种跨学科综合中涌现出来。系统思维和系统科学实际上就是跨学科研究的结果,而跨学科研究也是系统科学的基本研究进路。其中,类比、隐喻与模型是系统科学的主要研究方法。复杂性科学研究的一个前沿与创新,就是在跨学科的视野下,运用隐喻与计算机模拟探索复杂系统突现的动力学机理。     

关键基础设施建模仿真中的几个复杂网络问题

国家关键基础设施是由相互关联的电力、通信、交通等多个领域的网络系统共同构成的巨型复杂网络体系,建模仿真是研究其复杂性规律最为有效可行的手段。运用复杂网络、复杂系统等理论工具,分析了该网络体系的复杂性特征及成因,探讨了建模仿真研究中最值得关注的研究热点和难点问题,提出了对其大规模网络体系结构、多尺度动力学行为等核心复杂性特征进行建模仿真的思路和方法。     

Toward a Buddhist Systems Methodology 2: An Exploratory,Questioning Approach

This paper presents a Buddhist systems methodology (BSM) designed for problem prevention and problem solving in Taiwanese Buddhist organisations. Three sets of twelve questions based on Buddhist concepts are offered to (i) support explorations of boundaries and values in problematic situations; (ii) guide the choice of methods for intervention; and (iii) support the evaluation of recommendations for change. The paper argues that the BSM has advantages in Taiwanese contexts compared with Western systems approaches. The latter can appear threatening to organizational harmony and can therefore be regarded negatively. In contrast, the BSM uses Buddhist concepts that are closely associated with the practice of harmonious living. Thus, it reframes systems thinking as the exercise of Buddhist discipline applied to organizational life, and is likely to be viewed as a co-operative and culturally valued endeavour.

Toward a Buddhist Systems Methodology 3: An Application in a Taiwanese Non-Governmental Organization

This paper describes the application of a Buddhist systems methodology (BSM) to tackle a significant conflict (and underlying issues) threatening the future of a large non-governmental Buddhist membership organization in Taiwan. An evaluation of the BSM, undertaken six months after the intervention, demonstrated positive impacts, including a major reduction in conflict; improved communications across the organization (especially from the bottom-up); a successful restructuring to address some of the underlying issues; a significant upturn in the recruitment and retention of members; and a consequential turn-around of the organization's financial position. In addition, several senior managers took on the BSM for their personal use, trained others, and cascaded the methodology down the organization. This resulted in the official adoption of the BSM as the ‘main decision-making system’ for part of the organization, and the start of wider dissemination. Based on these results, the authors argue that the BSM may have more general utility for problem solving and problem prevention in Taiwanese (and possibly other) Buddhist organizations.