Structural Functional Perspective Quotes

The focus of history and philosophy of science scholar Arthur Miller’s (2010) "137: Jung and Pauli and the Pursuit of Scientific Obsession" is Jung and Pauli’s mutual effort to discover the cosmic number or fine structure constant, which is a fundamental physical constant dealing with electromagnetism, or, from a different perspective, could be considered the philosopher’s stone of the mathematical universe. This was indeed one of Pauli and Jung’s collaborative passions, but it was not the only concentration of their relationship. Quantum physics could be seen as the natural progression from ancient alchemy, through chemistry, culminating in the abstract world of subatomic particles, wave functions, and mathematics. [Ancient Egypt and Modern Psychotherapy]

But what one finds in the New World os not just a collection of houses and buildings, which might have had the same common ancestor in the mesolithic hamlet. One discovers, rather, a parallel collection of cultural traits: highly developed fertility ceremonies, a pantheon of cosmic deities, a magnified ruler and central authority who personifies the whole community, great temples whose forms recall such functionally different structures as the pyramid and the ziggurat, along with the same domination of a peasantry by an original hunter-warrior group, or (among the early Mayas) an even more ancient priesthood. Likewise the same division of castes and specialization of vocational groups, and the beginnings of writing, time measuring, and the calendar-including an immense extension of time perspectives among the Mayas, which surpasses in complexity and accuracy even what we know of the cosmic periods of the Babylonians and the Egyptians. These traits seem too specific to have been spontaneously repeated in a whole constellation.

While the technosphere concept stresses that most humans lack the potential to influence the behavior of large technological systems, the ergosphere concept makes this possibility dependent on the existence of appropriate social and political structures and knowledge systems, and also on the individual perspectives of human actors. One cause for hope is that a knowledge economy produces and distributes not only the knowledge needs for its functioning (and often less) but, to varying degrees, an excess of knowledge (an 'epistemic spillover') that may trigger unexpected developments. Humans must certainly maintain and preserve their tools, technologies, and infrastructures, but they also change them with each implementation. The material world of the ergosphere consists of borderline objects between nature and culture that may trigger innovations as well as unpredictable consequences. The ergosphere has a plasticity and porousness in which materials and functions are not so tightly interwoven as to exclude the repurposing of existing tools for new applications. In principle, each aspect of the ergosphere can be transformed from an end into a means, which is then available to emerging intentions and functions. Repurposing a given tool is, however, a double-edged sword - it may have disastrous consequences. Thus, the responsibility for using and developing technical systems must always be assumed anew.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

As described in the literature and experienced in practice, governance is a multi-dimensional concept, encompassing elements of organizational stewardship, accountability, risk management, compliance, control, propriety, functional oversight, resource allocation and capability. It tends to be defined from one of two perspectives: functionally, in terms of what governance does (e.g., assigning and administering decision rights, responsibilities and accountabilities) or; structurally, in terms of what it looks like (a framework of interrelated boards, councils, and committees). This paper argues that both perspectives are necessary for a balanced representation of governance. Furthermore, the two approaches are brought together in a metamanagement perspective of governance, outlined in the next section. In preparation, this section considers eight issues that can influence how governance is viewed.

To be adult means, among other things, to see one’s own life in continuous perspective, both in retrospect and in prospect. By accepting some definition of who he is, usually on the basis of a function in an economy, a place in the sequence of generations, and a status in the structure of society, the adult is able to selectively reconstruct his past in such a way that, step by step, it seems to have planned him, or better, he seems to have planned it. In this sense, psychologically we do choose our parents, our family history, and the history of our kings, heroes, and gods. By making them our own, we maneuver ourselves into the inner position of proprietors, of creators.”12

We must rediscover the structure of the perceived world through a process similar to that of an archaeologist. For the structure of the perceived world is buried under the sedimentations of later knowledge. Digging down to the perceived world, we see that sensory qualities are not opaque, indivisible "givens," which are simply exhibited to a remote consciousness—a favorite idea of classical philosophy. We see too that colors (each surrounded by an affective atmosphere which psychologists have been able to study and define) are themselves different modalities of our co-existence with the world. We also find that spatial forms or distances are not so much relations between different points in objective space as they are relations between these points and a central perspective—our body. In short, these relations are different ways for external stimuli to test, to solicit, and to vary our grasp on the world, our horizontal and vertical anchorage in a place and in a here-and-now. We find that perceived things, unlike geometrical objects, are not bounded entities whose laws of construction we possess a priori, but that they are open, inexhaustible systems which we recognize through a certain style of development, although we are never able, in principle, to explore them entirely, and even though they never give us more than profiles and perspectival views of themselves. Finally, we find that the perceived world, in its turn, is not a pure object of thought without fissures or lacunae; it is, rather, like a universal style shared in by all perceptual beings. While the world no doubt coordinates these perceptual beings, we can never presume that its work is finished. Our world, as Malebranche said, is an "unfinished task." If we now wish to characterize a subject capable of this perceptual experience, it obviously will not be a self-transparent thought, absolutely present to itself without the interference of its body and its history. The perceiving subject is not this absolute thinker; rather, it functions according to a natal pact between our body and the world, between ourselves and our body. Given a perpetually new natural and historical situation to control, the perceiving subject undergoes a continued birth; at each instant it is something new. Every incarnate subject is like an open notebook in which we do not yet know what will be written. Or it is like a new language; we do not know what works it will accomplish but only that, once it has appeared, it cannot fail to say little or much, to have a history and a meaning. The very productivity or freedom of human life, far from denying our situation, utilizes it and turns it into a means of expression.

we should also be open to understanding that a similarly named structure may share relatively little with another – whether in its practices, its social norms, its rules, its function or administration. These differences are not to be feared but to be understood and welcomed as opportunities to see the world from another perspective, from outside ourselves. For a space is not only about its name and form but also about the community it houses and the notions of connection and belonging that it inspires – notions we can all relate to and which enrich us collectively. Meanwhile, women’s access remains contentious, with many spaces not admitting women at all, contrary to the Prophet’s practice, or else providing wholly inadequate facilities for them. Other ‘marginal’ groups such as elderly and disabled people can also struggle to have their needs met. At a time of compartmentalization of groups of varied orientations, it would seem that spaces of worship have failed to escape the wrath of

[M]any DEI initiatives, as they function currently, neither serve those they are supposedly intended for, nor do they make any meaningful changes in the structure of the society at large. Instead, the way I see many DEI initiatives working in this country…is by maintaining the status quo in several ways: first, most diverse people I see in different places are tokens and are only allowed any form of power or contributions upon the condition of proving that they are not there to rock the boat or be a threat to the upper powers, who are usually selected privileged whites. Second, there are deliberate and malicious efforts to tokenize diverse people who are not only incompetent, but also complicit to almost make it look like that truly qualified diverse people don’t exist (far from true), as well as to give the majority of white people the impression that they are losing their jobs and privileges to people who are not even qualified or deserving, hence creating further bitterness and divide in the society. In sum, the way the DEI initiatives work is neither benefiting the truly qualified and competent diverse people who could change the structure and the system, nor are they helping white people truly see the value of different perspectives and different ways of thinking, sensing, and doing that enrich this world. [From “The Trump Age: Critical Questions” published on CounterPunch on June 23, 2023]

Many AI researchers today claim that their systems are cognitively inspired (in particular inspired by the popular System 1/System 2 distinction introduced by Daniel Kahneman in his dual-process theory) just because their decision-making mechanisms couple both fast routines and slow decision-making strategies. This is a clear example (one of the many in the field) of the misconceptions that have been raised by the shallow ascription of labels coming from the cognitive vocabulary to the behavior and/or design of such systems. Unfortunately, it is not sufficient to just implement “fast” and “slow” mechanisms in an artificial system to claim any kind of cognitive inspiration or of cognitive plausibility. To make one of these claims, in fact, one should build and integrate algorithms in a way that is much more constrained with respect to such a generic and shallow description of how an intelligent system (natural or artificial) works (note: the book Daniel Kahneman - Thinking, Fast and Slow (2011) was written for a popular audience and therefore contains obvious oversimplifications of the dual-process theory of reasoning. Unfortunately, many people in AI have considered the book as a scientific publication ignoring the actual scientific papers laying down the theory). For example, one should consider "how” such fast or slow mechanisms are built, how they interact between them (both within the System 1/System 2 components and between them), how they evolve over time (e.g. System 2 mechanisms can be “automatized” and become System 1 routines) etc. In Cognitive Design for Artificial Minds, the distinction between these “shallow” and “constrained” systems is made clear by introducing the “functional” and “structural” design approaches and by exploring the different explanatory roles that such design perspectives put in place.

Evolution in the cognitive niche has endowed our species with remarkable abilities such as language, abstract reasoning, and sophisticated mentalizing. These species-typical innovations have been accompanied by rapid changes in brain structure and functionality. While adaptations such as language are hugely beneficial, they are also likley to carry some costs. A number of authors have argued that vulnerability to psychosis is one of those costs -the price our species pays for its unique set of cognitive skills. From this perspective, there are no individual fitness benefits to psychosis proneness; vulnerability to schizophrenia and other psychoses is a general byproduct of our evolved design, and unfortunate combinations of genetic and environmental factors determine the onset of a full-fledged disorder in some individuals.

And herein lies a potential solution for the dilemma of the scientific inaccuracy of the ancient cosmic geography in Scripture: The Israelite culture, being pre-scientific, thought more in terms of function and purpose than material structure. Even if their picture of the heavens and earth as a three-tiered geocentric cosmology, was scientifically “false” from our modern perspective, it nevertheless still accurately describes the teleological purpose and meaning of creation that they were intending to communicate. Though there is no literal underworld beneath the earth with rivers of fire and souls trapped in mountains waiting for the judgment, it still communicates the truth, transcendent of that ancient culture yet revealed through it, that those who have died await a future resurrection and judgment before the living God. Jesus’ descent into that imagined underworld is a theological narrative explaining the transcendent truth that his death and resurrection paid the price for the sins of his people, and secured his victory over the spiritual powers who rule mankind, and from whom Christ has taken back his inheritance of the earth. Our modern worldview obsessed as it is with empirical science and human reason is so blinded to its own ignorance of transcendent reality and stunted imagination, that it amounts to idolatry, the limited, fallible human mind and senses as god.