An Integral Approach to Relationality

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An Integral Approach

to Relationality

Mark Edwards

Graduate School of Management

University of Western Australia

2

““““Not till we are lost, in other words, not till we have lost the

Not till we are lost, in other words, not till we have lost the

Not till we are lost, in other words, not till we have lost the

Not till we are lost, in other words, not till we have lost the world,

world,

world,

world,

do we begin to

do we begin to

do we begin to

do we begin to find ourselves

find ourselves

find ourselves

find ourselves, and realize

, and realize

, and realize

, and realize where we are

where we are

where we are

where we are

and the infinite extent of our relations"

and the infinite extent of our relations"

and the infinite extent of our relations"

and the infinite extent of our relations"

Henry David Thoreau

Henry David Thoreau

Henry David Thoreau

Henry David Thoreau

Agape, or Compassion,

Agape, or Compassion,

Agape, or Compassion,

Agape, or Compassion, …

…

…

… tttthhhheeee pppprrrriiiinnnncccciiiipppplllleeee ooooffff eeeem

m

m

mbbbbooooddddiiiim

m

m

meeeennnntttt,,,,

and bodily incarnation, and relationship, and relational and

and bodily incarnation, and relationship, and relational and

and bodily incarnation, and relationship, and relational and

and bodily incarnation, and relationship, and relational and

manifest embrace, touching each and every being with perfect and

manifest embrace, touching each and every being with perfect and

manifest embrace, touching each and every being with perfect and

manifest embrace, touching each and every being with perfect and

equal grace, rejecting nothing, embracing all.

equal grace, rejecting nothing, embracing all.

equal grace, rejecting nothing, embracing all.

equal grace, rejecting nothing, embracing all.

(K.W., The Simple Feeling of Being, p. 81)

(K.W., The Simple Feeling of Being, p. 81)

(K.W., The Simple Feeling of Being, p. 81)

(K.W., The Simple Feeling of Being, p. 81)

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An Integral Approach to Relationality

This presentation builds on the principles of Ken Wilber’s

integral philosophy to graphically represent social

relationships and, in particular, the relationship between

“I” and “You” (2

_{person relationality).}

Types of relationships considered here are:

1. Singular and plural relationships between 1

_{, 2}

_,

and 3

_{persons (perspectival relationality).}

2. Ecological relationships between human

individuals and social groups (micro-meso-macro

relationality).

3. Mediated relationships between individuals and

groups (sociogenetic relationality).

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An Integral Approach to Relationality

“The connections continue. Notice that every ‘I’ is in relationship with other I’s, which means that every ‘I’ is a member of numerous we’s. These ‘we’s’ represent not just individual but group (or collective) consciousness, not just subjective but intersubjective awareness” (KW, IOS Basic, 2005, p. 18)

1. How can we represent relationality

between

holons and

perspectives?

Although with singular and plural forms the "three persons" gives us six perspectives, for most purposes, those condense down into 4 fundamental perspectives: I, we, it, and its. (Kosmos Vol. 2, Excerpt C, para. 59)

2. How can we show micro-meso-macro relationships?

The micro is in relational exchange with the macro at all levels of its depth. (“Twenty Tenets”, SES, p.73)

3. How can we graphically explore an integral approach to

exchange relations?

Each level in the human being is a process of relational exchange with a corresponding environment. (SG, p. 56)

An Integral Approach to Relationality

“The connections continue. Notice that every ‘I’ is in relationship with other I’s, which means that every ‘I’ is a member of numerous we’s. These ‘we’s’ represent not just individual but group (or collective) consciousness, not just subjective but intersubjective awareness” (KW, IOS Basic, 2005, p. 18)

1. How can we represent relationality

between

holons and

perspectives?

Although with singular and plural forms the "three persons" gives us six perspectives, for most purposes, those condense down into 4 fundamental perspectives: I, we, it, and its. (Kosmos Vol. 2, Excerpt C, para. 59)

2. How can we show micro-meso-macro relationships?

The micro is in relational exchange with the macro at all levels of its depth. (“Twenty Tenets”, SES, p.73)

3. How can we graphically explore an integral approach to

exchange relations?

Each level in the human being is a process of relational exchange with a corresponding environment. (SG, p. 56)

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“The important point is that when I engage in hermeneutics and

collaborative inquiry, I am lighting up the second-person (and

first-person plural) modes of being-in-the-world. Those modes are real,

they are there, and they constitute a crucial ingredient in any

integral methodological pluralism.”

“All of those intersubjective approaches--there are literally dozens

of others--are tapping into the fact that all holons have a Lower-Left

quadrant, a holistic web of mutually interpenetrating prehensions

across space and time that can be felt and described in a

second-person (and first-second-person plural) perspective.”

(KW, Kosmos trilogy Vol. 2, Excerpt A)

Second-Person Modes of Being in the World

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Relationality involves “two or more …”

As the following definition says, relationality is:

i) The way in which one person or thing is connected with another. ii) A logical or natural association between two or more things.

iii) The mutual dealings or connections of persons, groups, or nations in social, business, or diplomatic matters. (American Heritage Dictionary)

An integral vision-logic of relationality

How can we apply the AQAL framework to graphically represent all the quadrants, levels, lines, dynamics and perspectives involved in power relations, mediating processes, personal relationships, workplace relations, communication, etc.?

communication governance identity power love war media conflict mediation relationship intersubjectivity

LL

LR

LL

LR

UL

UR

UL

UR

How can we show relationality using Quadrants

and the “I-We-It-Its” Model of Perspectives ?

Plural

perspectives

Singular

perspectives

1

_Person

“We”

“I”

3

_Person

Where is the 2

_person

(singular & plural)

Where are the 1st person exteriors (“My/Our behaviour”)?

Where are the 3rd person interiors (“His/Her intentions/feelings”)?

“

They

”

“He/She/

It”

This is how!: The Six Basic Perspectives

Where each holon has four quadrants

As Wilber puts it:

“… with singular and plural forms the "three persons" gives us six perspectives …”

(Kosmos Vol. 2, Excerpt C, para. 59)

“There are not different holons in the four quadrants; the four quadrants are the four

dimensions of every holon.

Plural

perspectives

(Macro-level)

Singular

perspectives

(Micro-level)

1

_Person

₃

_Person

“We/Us”

2

_Person

“They”

“He/She/It”

“You”

“You(s)”

“I/Me”

The between space

of relational exchange

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Multilevel Scale of Focus

The Individual-Collective (Micro-Macro) Dimension

Interior

Exterior

Individual

_Collective

Agency-Communion is a qualitative dimension of

each and every holon.

monad _dyad team org. unit organisation

singular – individual holon

triad

plural - collective holons

industry economy

Micro-Level Holon

Meso-Level Holons

Macro-Level Holons

Micro-Macro Link

Communion

Agency

Individual-Collective is a “multilevel” dimension linking

micro, meso, and macro holons, i.e. singular and plural.

Both the interior-exterior dimension and the

agency-communion dimension describe the same holon Using the Individual-Collective

dimension to describe ecological relations between holons allows us to represent holons separately

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The Integral Holon

(for the 1

_{, 2}

_{, 3}

_{person perspectives of}

individual and collective holons)

ME

Both individual

AND

collective holons have

UL and LL quadrants

Both individual

AND

collective holons have

UR and LR quadrants

Agency

Exterior

Interior

Consciousness

is

Interior Agency

Culture

is

Interior Communion

Behaviour

is

Exterior Agency

Social Structure

is

Exterior Communion

Communion

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Why is this organisation so successful?

effective organisation’s structure its communications and IT systems

its production systems

transparent financial systems

THE ORGANISATION’S

COLLECTIVE SOCIAL SYSTEM

its business culture is in touch with community needs

has a culture of success and corporate responsibility it provides meaningful work

its collective skill & knowledge base

innovative leadership progressive management skills

planning and goal setting

THE ORGANISATION’S

COLLECTIVE BEHAVIOUR (OB)

THE ORGANISATION’S

COLLECTIVE CULTURE

its sense of identity

its collective ideals, vision and spirit

the organisation’s mythos & archetypes

THE ORGANISATION’S

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Why is this employee so successful?

his extrinsic incentives

his specific skills

his behavioural efficiency

interpersonal behaviour

THIS EMPLOYEE’S EXTERIOR

BEHAVIOURAL IDENTITY

his dedication to the job

his experience of work

his intrinsic motivation

his intention to work well

THIS EMPLOYEE’S INTERIOR

CONSCIOUSNESS

(INTENTIONAL IDENTITY)

he’s a “good worker”

his system of working

his workplace role

he likes the male role of “earner”

THIS EMPLOYEE’S EXTERIOR

SOCIAL IDENTITY

he finds work meaningful

his cultural background

his personal values

his industrious worldview

THIS EMPLOYEE’S INTERIOR

CULTURAL IDENTITY

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1.

The “Space Between” #1

The Individual-Collective Dimension and Multi-Level Research

in Organisational Studies

2.

The “Space Between” #2

The Six Perspectives and Basic Methodologies

3.

The “Space Between” #3

Relationality through mediation

Relationality in Organisations

(“The space between”)

Mediating Factors: power, language, tools,

cultural artefacts The micro-levels of individual relationships The meso-world of group relations The macro-world of organisational relations

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an integral view of an industry

The “Space Between” #1

The Individual-Collective Dimension and Multi-Level Research in

Organisational Studies (ecological holarchy – spatial relations)

The whole AQAL framework can be applied at any point on the

micro-meso-macro scale (integral multilevel theory).

an integral view of an employee an integral view of a team an integral view of a department an integral view of the organisation

What is needed is a way of coupling theories and research at different levels into a

meaningful whole. We need mechanisms that help us conceptualise complex relations

between units at different levels of analysis … in organisational settings.

“The space

between”

(e.g. conv

ersation) The space between (e.g.

mediation) The s_pace betw een _(e.g. pow er, s tatus_{, &} auth_ority rela tions₎ ©

The “Space Between” #2: Perspectives and Basic Methodologies

for studying the interiors & exteriors of the 1

_{, 2}

_{& 3}

_persons

Plural

Singular

1

_Person

₂

_Person

₃

_Person

Structuralism Case Study &

Biography Behavoural Research

Social Autopoiesis Introspection & Autobiography Hermeneutics Cultural Studies Social Structuralism Psychotherapeutic Methods Autopoiesis & Cognitive Studies Ethnomethodology Collaborative & Participatory Research Systems Research & Functionalism

What of the methodologies for studying the relationships between these holons?

The “Space Between” (Bradbury & Lichtenstein, 2000). If we can now model

holons in relationship, how can we apply the whole AQAL framework to the

study of those relationships and do this graphically? To do so we need an

‘integral holonics’ – an integral method for depicting (and studying) relationality

in general and perspectival relationships in particular.

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The “Space Between” #3

How do we explore the relationality “Space Between” of social entities

using integral theory, AQAL, holon theory, etc?

“The Space Between”

inter-subjective inter-objective interactive relational mediational interpersonal co-constitutional for 1st_{, 2}nd_{, 3}rd _person

relationships - singular & plural

?

Taking a relational orientation suggests that the real work of the human organisation occurs within the space of interaction between its members. Thus the theorist must account for the relationships among, rather than the individual properties of, organisational members … Such a scholar enters an organisation as if it were an extended set of relationships. S/he thereby places more attention on the “space between” – the space between subject and

object … Bradbury & Lichtenstein, 2000, p. 551

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The central fact about our psychology is

the fact of mediation.

“Any higher mental function was external and social before it was internal” (Vygotsky, 1981b, p. 163)

Mediation, the Sociogenesis of Consciousness, and the

Radical Depth of the Exteriors #1

Society, genetically considered, is not a composition of separate individuals; on the contrary, the individuals are differentiations of a common social protoplasm. The conclusion is drawn that the individual is a "social outcome not a social unit." We are members one of another. (J. M. Baldwin, 1930)

Any higher function was first external

because it was social at some point

before becoming an internal, truly mental

function.

Individual consciousness as a specifically human form of the subjective reflection of objective reality may be understood only as the product of those relations and mediacies that arise in the course of the establishment and development of society (Leontiev, 1977, p.8)

To develop an integral model of relationality we need to

understand mediation & the communication of exterior depth

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Self-consciousness, as Hegel loved to point out, is,

in fact, always a mutual affair. The idea 'I' is

inseparable from the idea 'you‘. I am I, on the whole,

and in every definite aspect of my

self-consciousness, in so far as I appeal to my fellow to

recognize me. (Josiah Royce, 1894)

Mediation, the Sociogenesis of Consciousness,

and the Radical Depth of the Exteriors #2

The definite concept of the Ego has, in each one of us, a social and imitative origin. (Josiah Royce, 1894)

My conscious idea of myself is derived, is secondary, for instance, to language, to which all my thinking is so deeply indebted, and is thus, oddly enough, a product of social intercourse. Who I am, I have first learned from others before I can observe it for myself. (Royce, 1894)

The child will not succeed in forming an object of himself — of putting the so-called subjective material

of consciousness within such a self — until he has recognized about him social objects. (Mead, 1912) For Cooley the mind is not first individual and then

social. The mind itself in the individual arises through communication. (George Herbert Mead, 1930)

Inner consciousness is socially organized by

the importation of the social organization

of the outer world. (Mead, 1912)

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Royce points out that the individual

reaches the self only by a process that

implies still another self for its

existence and thought.

Mead, 1930

“In order to explain the highly complex forms of human

consciousness one must go beyond the human

organism. One must seek the origins of conscious

activity … in the external processes of social life, in the

social and historical forms of human existence”.

Luria (1981)

The social dimension of consciousness is primary in

time and in fact.

(Vygotsky 1979, 30)

An adult's essence is found in

the essence of the environmental

conditions.

(Vygotsky & Luria, 1930/1993)

Mediation, the Sociogenesis of Consciousness,

and the Radical Depth of the Exteriors #3

“The child concept of ‘I’ develops out of the concept of others.” (Vygotsky, 1983, p. 324)

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Mind … lies in a field of conduct between a

specific individual and the environment, in which

the individual is able, through the generalized

attitude he assumes, to make use of symbolic

gestures,

i.e.,

_{terms, which are significant to all}

including himself. (

Mediation, the Sociogenesis of Consciousness,

and the Radical Depth of the Exteriors #4

For Vygotsky and

cultural-historical

theorists more generally,

the social world does

have primacy over the

individual in a very

special sense. Society is

the bearer of the cultural

heritage without which

the development of mind

is impossible.

Wertsch, 1999)

“Any function in the child’s cultural development appears twice, or on two planes. First it appears on the social plane, and then on the psychological plane. First it appears

between people as an

interpsychological category, and then within the child as an intrapsychological

category. This is equally true with regard to voluntary

attention, logical memory, the formation of concepts and the development of volition …

Social relations or relations among people genetically underlie all higher mental functions [in the individual].”

(Vygotsky, 1981b, p. 163)

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1

_person

₂

_person

Mediating

Holon

The Integral Holon, the Basic Activity Triad and

disciplines that focus on the “space between”

Development is as much about the mediation of

exterior depth (e.g. Vygotsky) as it is about the unfolding of interior depth (e.g. Piaget)

Development is as much about the mediation of

exterior depth (e.g. Vygotsky) as it is about the unfolding of interior depth (e.g. Piaget) The developmental (AQAL) profile of mediating holons is crucial to understanding individual and collective development The developmental (AQAL) profile of mediating holons is crucial to understanding individual and collective development Theories of Power Communications Theory Critical Media Studies Peer-to-Peer Theory Artifact-in-Use theories Cultural-Historical Activity Theory Developmental work research Mediational Semiotics Sociogenetics

22 #1 #2 #3 #4 #5

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Reclaiming Indra’s net as a integral model of Kosmic relations

:

“

Far away in the heavenly abode of the great god Indra,

there is a wonderful net …”

p1

Perspectives (# of reflections – “interpenetrations”)

© _{Mark Edwards, 2006}

The six basic

perspectives

Perspectives (“interpenetrating” reflections) crossed with Relations (the threads of “all things”) generates: “Indra’s Net” - the multiplicity of holonic perspectives in relationship. AQAL’s 4 quadrants and the six basic perspectives are a summary of the interpenetration of all things in

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The Buddha speaks the wondrous sound without obstacle

The Buddha speaks the wondrous sound without obstacle

The Buddha speaks the wondrous sound without obstacle

The Buddha speaks the wondrous sound without obstacle

It pervades all lands in the ten directions,

It pervades all lands in the ten directions,

It pervades all lands in the ten directions,

It pervades all lands in the ten directions,

Benefiting the living with the flavour of truth:

Benefiting the living with the flavour of truth:

Benefiting the living with the flavour of truth:

Benefiting the living with the flavour of truth:

The Courageous know this technique.

The Courageous know this technique.

The Courageous know this technique.

The Courageous know this technique.

Emanating inconceivable nets of light,

Emanating inconceivable nets of light,

Emanating inconceivable nets of light,

Emanating inconceivable nets of light,

Everywhere purifying all conscious beings,

Everywhere purifying all conscious beings,

Everywhere purifying all conscious beings,

Everywhere purifying all conscious beings,

He causes them to engender profound faith.

He causes them to engender profound faith.

He causes them to engender profound faith.

He causes them to engender profound faith.

Avatamsaka

Avatamsaka

Avatamsaka