tag:blogger.com,1999:blog-45022187791927743302024-02-20T02:14:33.838-08:00Meinrad CallejaAnonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.comBlogger6125tag:blogger.com,1999:blog-4502218779192774330.post-71684052493709226382013-06-19T07:26:00.001-07:002013-06-19T07:26:27.810-07:00Preface to 'The Battle Roar of Silence - Foucault and The Carceral System'<h1 style="text-align: justify;">
<a href="" name="_Toc332705485"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Preface to 'The Battle Roar of Silence - Foucault and The Carceral System' - Meinrad Calleja Faraxa Publishing </span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></h1>
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<span style="font-size: 12.0pt;">At
the end of his ‘<i>Discipline and Punish –
The Birth of the Prison</i>’ Foucault alerts ‘in this central and centralised
humanity, the effect and instruments of complex power relations, bodies and
forces subjected by multiple mechanisms of ‘incarceration’, objects for
discourses that are in themselves elements for this strategy, we must hear the
distant roar of battle’.<a href="file:///C:/Users/meiny/Desktop/The%20Battle%20Roar%20of%20Silence.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></a>
This essay is primarily concerned with illustrating the complex power relations
and their strategies for the silencing of this roar, as well the political articulation
of the roar of silence and its battle for radical freedom. <o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Foucault</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Foucault" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">’s afore-cited text opens with a gruelling description
of the torture of Damiens the regicide that occurred in March 1757 as reported
in the <i>Gazette d’Amsterdam</i>.<a href="file:///C:/Users/meiny/Desktop/The%20Battle%20Roar%20of%20Silence.docx#_ftn2" name="_ftnref2" title=""><!--[if !supportFootnotes]--><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span><!--[endif]--></a> Nearly three centuries later, consumers of
‘statist’ democracies are to some extent still being acquainted with the imagery
of inhuman and degrading forms of punishment. The spectacle of people who are
publicly beheaded, stoned to death, flogged, have their hands amputated, shot
by firing squads, hung from cranes, electrocuted, administered lethal
injections, kept in concentration camps, chained, gagged and caged, is widely
disseminated. Less spectacular unjust punishment is also perpetuated by
governments who claim to champion human rights, promote democracy, set
standards of justice, and uphold doctrines of global policing. Guantanamo Bay
prison, for example, appears to have been hastily set up for assumed terrorists
after the 2001 9/11 attacks on the United States of America. This prison
presents globally disseminated imagery of degrading, inhuman, harsh and cruel
punishment of offenders who have been arbitrarily detained without recourse to
adequate justice. It is also symbolic of
an alliance of regimes deploying unlimited resources to apprehend anyone they
label as worthy of punishment, wherever they may be, without any legal
constraints. If this is how democratic governments operate, we can begin to
imagine how inhumane punishment must be in traditionally despotic
jurisdictions. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> To answer the question why unjust
and cruel punishment is tolerated, we need to look at some recent historical
landmarks that seem to have changed public opinion dramatically, while actually
always having existed as a possibility. Since 9/11, consumers of political
discourses seem to have experienced a form of anxiety, if not paranoia, that
exposed both their vulnerability to assumed transnational terrorism and their
impotence in the face of domestic tyranny inflicted by their own immediate
political regimes. Again, a domestic tyranny not exclusively restricted to the
regimes Westerners traditionally accepted as ‘despotic’ and expect no better
of. Now, the label ‘despotic tyranny’ may apply just as appropriately to the
seemingly freely-elected ‘democratic’ parliamentary governments. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The predictable four suicide attacks
carried out in the United States of America, including attacks on the New York ‘Twin
Towers’ and Washington’s ‘Pentagon’,
shocking, ruthless, and spectacular as they were, followed by attacks on other
urban centres elsewhere, spell out a number of obvious conclusions. Far too many
political economies are characterised by uneven development, ruthless dictatorships,
unequal exchange, lack of basic freedoms, inhuman depravations, and virtually
no hope or prospects beyond subsistence. Burning effigies of empire and
chanting militant slogans were to be taken to their logical conclusion. The
writing had been on the wall for ages. It had been dismissed in a state of
denial as mere ‘graffiti’ – an inconvenient fact of life we simply had to put
up with given the wide disparities in development and standards of living, and
within a context of seemingly unrestricted freedom. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The images of the ‘Twin Towers’
collapsing amidst shock and panic disseminated in real-time were unprecedented
both in their force of violence and in the fact that they were not the act of
war of a legitimate state against another. State centric and super-power
security was given yet another colossal blow by a group of adherents committed
to a contestatory ideology, Islam. Led by a figure of relative humility and
deviously innovative courage and determination, Bin Laden appeared to be
articulating the battle roars of the disillusioned and disenfranchised
irrespective of whether they adhered to the same religious faith. The
vulnerability of state security in the West was compounded by the fact that
many potential terrorists are willing and able to die for their cause. This
required an exponentially greater counter-initiative to both reassure law-abiding
citizens and dissuade potential terrorists, while also temporarily silencing
the ever-approaching and rapidly intensifying battle roar. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The unfolding of events also
displayed the inherent dangers of Eurocentric ‘democracy’ and statist
‘parliamentarism’, and the myths of freedom and justice that sustain them,
particularly the ability of statist interests to recruit consent, or simply by-pass
it. In the aftermath of 9/11, Saddam Hussein was incapacitated on false
pretences when consumers of discourse were led to believe Iraq had
‘Weapons-of-Mass-Destruction’, which it clearly did not. The initial ‘axis of
evil’ singled out by the Americans responsible for harbouring, aiding and
abetting international terrorism included North Korea, Iran, Syria and Libya.
These were subsequently all given the generous benefit of doubt much to the
chagrin of their respective populations. These despotic regimes were not only rehabilitated,
but engaged in international dialogue and in some cases allegedly covertly
assisted to retain power and eliminate opposition, reportedly using inhuman
torture and punishment to quash dissent through ‘rendition’. All forms of
potential Islamic militancy had to be swiftly eradicated, giving many
totalitarian states a convenient pretext to eliminate all opposition in the
name of ‘counter-terrorism’. This event
thus also illustrated that governments can pursue any agenda, no matter how
sinister, if they manage to recruit sufficient consent and foist a plausible ‘security’
scenario alarm-card. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The subsequent outbursts of sporadic
violence generated by the very citizens of so called ‘democratic’ states (in
Europe, for example) illustrate that people not only need outlets to vent off
their accrued frustrations, but new modes of politics beyond the discourse of
representative parliamentary statist democracy. These forms of popular protest
are actually the results of ‘democracy’ in real terms as a despotic form of
parliamentary governance that reduces participation to mere symbolic
representation of indifference and complacency with no real ‘political’ value
or any affirmative or secure freedom. However, they also seem to infer that so
called ‘democratic’ countries can tolerate and encapsulate a degree of
rebellion without any serious challenge to the apparent legitimacy of their
institutions. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The ‘thematic’ of the non-religious
protests vary considerably from economic respite to racism or abuse of police power. The ‘narrative’ within which the contextual
features are framed usually portray the protestors as violent hooligans or
rebels without a cause. This tends to reduce the intrinsic metapolitical
features to their extrinsic socio-economic and cultural mode of expression
without ever posing any serious challenge to the mode of production of politics
and statist democracy. This singles out the glaring lack of any articulation of
a political ‘contestatory’ ideology that can challenge neo-liberalism. The
corollary of this seems to infer forceful and affirmative ‘contestatory’
ideologies are only subsumed by the illicit as an act of ‘transgression’ or ‘aggression’.
Legal ‘compliance’ infers a harmonisation of the flattened and pacified, even
if apparently nuanced, ‘political’ within the exclusive institutional framework
of parliamentary democracy or tolerated dynastic oligarchies (that also serve
to make parliamentary democracies appear more humane and pluralistic). Thus
construed, parliamentary democracy appears to accentuate its ‘consensus’
feature, while intransigently ignoring at its peril the ever approaching battle
roars that it manages to silence by divesting of political articulation and
encapsulation, but not sufficiently address, quash, extinguish or permanently
exterminate. Consensus may appear to simply mean surrendering, even if only
partially and temporarily, one’s convictions, while backing one’s convictions
appears always more intransigently irrational. The spectre of violent protest
is lurking with intent in silence. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The accumulated suffering in certain
Arab jurisdictions, for example, reached its tipping-point in 2011 after entire
regions realised they would not be saved by anyone but themselves. The globally
disseminated Jasmine Revolution and the Arab Spring quixotically seemed to
offer some degree of temporary gratification. The dramatic and relatively
accelerated fall of the Tunisian, Egyptian and Libyan leadership offered
respite, if not hope. Some intermediary dominos were quickly pulled out to save
others from also falling. However, as one model of dictatorship reaches its
expiry date on the shelves of political discourses, a new model replaces it.
The new product, as Chomsky and Kellner have often alerted, may indeed be more
subtle and sophisticated in design. There can be no doubt that the Tunisian and
Egyptian power shifts were hijacked by ‘internal’ coups secured by the military
establishment, subsequently endorsed by popular vote in a form of parliamentary
democracy engineered to appease consumers, while also guaranteeing the status
quo for the international establishment. The de facto United Nations’ sanctioning
of the Libyan regime, and its secured vote to allow NATO military intervention,
ensured the West would enjoy all the credit for this supplanting of a former
foe turned ally, and again, turned foe. Other despots were tolerated to
dissuade further rebellion fuelled by the apparent victories of the ‘popular
masses’. The fact that other dictators were not so easily dethroned illustrates
the crude reality that popular revolt and social networks have their
limits. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> We seem to have ushered in a
ruthless international ‘franchise’ of autocratic despots that care little about
human life. The international elite seem to be teaming-up to augment the
privileges of a select caste, bound only by their insatiable urge to retain
power and pursue profit, while consumers mortgage the future of humanity. This
alliance of regimes hides behind a façade of meaningless democratic rhetoric
while actually perpetrating and facilitating more violence and injustice than
it claims to oppose. In advocating urgent interventions to reduce despotism, it
claims to be bound by democratic constraints and international conventions that
inhibit efficacious solutions. However, when convenient it simply ignores or
by-passes these political and juridical obligations. Recent events have illustrated clearly that
in some cases the international power elite tolerate despotism and violence by
default of adequate intervention, (or simply convenient complacency and
procrastination), while in yet other scenarios it foists what it would like
consumers to believe is forceful intervention. Syria is a clear example. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> How is punishment configurated in
such scenarios? One of the very conditions of possibility of abuse of power is
a readiness of brutally enforcing one’s will and defiantly getting away with it.
What better way to express such absolute power than through inhuman punishment
that cannot be restrained by the international and domestic institutions of
democracy. Allegations related to torture in Guantanamo Bay and other allegedly
notorious detention centres presumed to exist in covert jurisdictions, for
example, continue to feed images of a new ruthless and omnipotent despotism of
democracy with allegedly multi-national stockholding. These cabalistic
manoeuvres would not be possible without a notion of punishment, indeed
arbitrarily enforceable harsh and cruel punishment – ‘<i>tellishment’</i>, lurking in the consciousness of consumers of these
political discourses. Indeed, these forms of ‘tellishment’ are actually
allocated space (of possibility/ actualisation/as practises) by democracy
itself. Western governments and their satellites use the logic of ‘tax-evasion’
or ‘tax-avoidance’ to by-pass human rights issues through the use of customised
‘offshore-punishment’ and ‘offshore-law-enforcement’. In ‘rendition’ this
includes torture, and inhuman and degrading punishment, illustrating the
difference between the ‘letter’ of the law and its assumed ‘spirit’, which is
the very expression of ‘power’. The great loss of human life and lack of
fundamental human rights appears to simply be a ‘moral-overhead’ consumers need
to rationalise and fatalistically accept as a consequence of potential dangers
lurking in their midst. They are rendered plausible to citizens by the very
discourse citizens of democracy have consumed, including a plausible
‘blameworthiness’ catalogue and ‘criminogenic’ narrative.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> Punishment is rarely grounded on any
consistent moral or ethical values. Quite frankly, punishment seeks to veil an
oppressive ideology embedded in law that we repress. These atrocious abuses are
possible because the contemporary political culture has initiated consumers of
carefully articulated political discourses to be passive observers at the very
best, if not totally disinterested, complacent, and apathetic, to all forms of
injustice and human rights abuse, of which ‘tellishment’ is one example. The dissemination
of hegemonic ideological content through various fonts has created a model of
citizenship and indeed an ontological abstraction of humanity that is devoid of
active political literacy simply because indoctrinated consumers fatalistically
accept the disciplinary boundaries they have been confined within. This essay
seeks to explore these dynamics which to some extent are codified and
articulated through ‘punishment’ and carceral system discourses that feed this
plausibility structuring. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The essay is not concerned with any
single polity, any particular mode of legal justice, or any specific context or
temporalization. While trying to avoid being reductive, I have been obliged to
make certain generalisations. Punishment, for example, simply refers to <i>coercive</i> punishment, particularly its
actualisation as ‘incarceration’. States and society refer to Euro/
State-centric models based on industrialised democracy – ‘democracy’ that is
upheld by institutions, rules, and social practises, that are based on an
alleged consensus, usually of a majority, that is tested, usually though not
necessarily, through elections, in which consent is recruited through
information dissemination relays and exchange, and then takes the form of a
representative parliament. An essay about ‘punishment’ is intrinsically linked
to the values a group agree upon, the goals of this group, the legitimacy of
‘authority’ they bestow on decision-makers acting on their behalf agreed upon
by consensus, the ‘rules’ that they agree ought to regulate the desired
behaviour and normative order, and the relations of power and subordination
that come into existence or play. Put differently, ‘punishment’ may ensure the
preservation of ‘values’, the achievement of ‘goals’, the legitimacy of ‘authority’,
the compliance to ‘rules’, and the delineation of ‘power’. It is essential to
any mode of state-centric power exchange based on a notion of consensus. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> Contemporary Euro/ State-centric
models of industrialised democracy are governed by a political culture which
combines knowledge, information, science, and technology. This political
culture imposes forms of vigilance and discipline we are often oblivious to.
These ‘strategies’ are upheld by institutions and the social practices they
encourage. Consent is recruited through subtle and not so subtle forms of
socialisation that shape public opinion and achieve consensus. Multi-national
media industries and academia extend their sphere of influence on a global
scale. This essay situates these forms of discipline and vigilance within an
institutional power structure that is an integral feature of a specific mode of
production based upon an ideology of unequal distribution and exchange causing
a number of social antagonisms. What is being ‘antagonised’ is actually an
unfair or unequal distribution of resources, particularly intangibles like
‘democracy’ and ‘freedom’, but also tangible material welfare. This then
appears to consumers to be consonant with the contemporary crisis of modernity,
a crisis of ‘meaning’, ‘values’, and ‘certainty’. The combination of the lack
of access to these resources and constant legitimacy deficits currently being
experienced in areas as far apart as ‘welfare’, ‘peace’, ‘environment’, ‘human
rights’, ‘civil liberties’, and ‘cultural tolerance’, make this a ‘metapolitical’
project. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> Punishment is seen as the corrective
mechanism to restore legitimacy and order, confer meaning, repress antagonisms,
and eliminate negotiation. This buttresses a conception of ‘the social’
understood as a ‘totality’ in which every actor imagines a degree of autonomy
and participation in ‘the political culture’, together with a rather simplistic
notion of ‘justice’. Punishment appears necessary, beneficial, and above all
rational. Contemporary problems like organised crime and international
terrorism make ‘punishment’ appear to be an urgent imperative that people need
and are prepared to pay a social cost for.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> Punishment is a tool that is used to
sustain a particular narrative and deter or repress all forms of subversion and
contestation. Its actualisation often justifies coercion as a form of
‘deterrence’, ‘incapacitation’, and ‘rehabilitation’ or ‘reform’. What are also
being deterred and incapacitated are all forms of subversion of meaning, and what
are also being reformed are the strategies of efficient modes of dominance,
discipline, vigilance, and subordination that shape political consensus. The
urgency of ‘punishment’ allows notions like ‘governmentality’, ‘encapsulation
of conflict’, ‘domestic colonisation’, ‘domestic mission’, and ‘the logic of
emergency’ (all of which will be discussed in the text) to pave the way to a
ruthless global politics of incarceration.
<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> In short, people are pacified,
domesticated, and massified into a more manageable and coherent ‘totality’ when
they accept coercive punishment without critically assessing its ethical,
metapolitical and logical ramifications. They are dissuaded from being seduced
by ‘other’ possibilities beyond those suggested by ‘legitimate’ authorities.
Punishment has a conservatising effect on people. While the hold of
‘traditional’ institutions like the ‘Nation-state’, ‘family’ and ‘religions’
may have diminished, other contemporary ‘institutions’ attached to ‘knowledge’,
‘science’, ‘technology’, and ‘information’, and the political culture they
produce, are adamant that their ‘verities’, ‘certainties’, and ‘meaning’ ought
to be dogmatised, when necessary by sustaining coercive punishment. Modern
panopticons ensure constant vigilance, but a notion of ‘punishment’ in itself
helps achieve a degree of compliance. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> Such a narrative of punishment
discourse within a political culture could not be complete without some sort of
pseudo-scientific status being conferred on a professional, academic, collegiality
of ‘service-providers’ endowed with authority to confer and restore ‘meaning’
through the very knowledge it creates. This collegiality has been designated
with the task of justifying or legitimising ‘punishment’, while using
punishment to legitimise their authority. Their pseudo-science is assembled by
collating allegedly ‘positivist’ data drawn from empirical correspondences as
far apart as psychiatry, psychology, sociology, anthropology, physiology,
neurology, biology, and the economy, using punishment as their ‘object’. At
stake is the reproduction of a caste of sectoral interests who monopolise
intervention while enhancing the premium on their own cultural capital. These
dominant discourses attempt to sustain a notion of ‘responsibility’ expressed as
‘rationality’, denying ‘determinism’ in favour of an inflated and
over-determined ontology. This essay shall critically discuss this
‘hyper-scientization’ and ‘professional impairment’ and will argue in favour of
a ‘post-positivist’ approach, dismissing much of the epistemological basis of
this knowledge as ideologically value-laden and socially constructed to sustain
the despotism of democracy. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> One question seems to frequently resurrect
– why should law-abiding citizens care about those that have chosen to
transgress against the law? Punishment
affects those that are never actually exposed to its material concretisation in
practise, but are nevertheless exposed to its force through ‘deterrence’. Their
ultimate compliance and subordination is an indicator of this efficiency. Thus
punishment coerces those that do not transgress or subvert by their very
reluctance to refuse consent, repress alternatives, and their mechanistic
contribution to social order expressed as ‘democracy’ and actualised by symbolic
concessions. How does this impinge on notions of ‘freedom’? Is the notion of
‘freedom’ contradictory, metaphorical, and polysemic? This essay seeks to
explore these facets of the production of ‘meaning’. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> This essay is indirectly about
phenomena like xenophobia, sexism, homophobia, ethnocentricity, racism,
eco-imperialism, war, aggressive economic conquest, and widespread inequality
and intolerance, all symptomatic of modernity’s failures. This essay provokes a
politically-charged radical critique of the dominant rationality sustaining
these prejudices, upheld, albeit partially and indirectly, by punishment
discourses. Punishment is often the irrational response to misinformed and
misguided policy that in turn feeds other prejudices. The sum total of these
strategies feeds a particular configuration of power ‘structured-in-dominance’,
while ‘punishment’ is their crude and vulgar expression of subjectivity.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> I feel I am bound to a strictly
‘political’ agenda. This essay seeks to critically reflect on the role of an
emancipatory and empowering conception of political participation from a notion
or position of ‘metapoltics’ (in line with Badiou</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Badiou" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">’s use of the term) that deters inequality,
incapacitates oppression, and reforms political culture to secure radical
freedom. The text itself is ironically a result of a perspective transformation
brought about by prolonged and intense punishment, systematically punctuated by
various human right violations this author suffered. So the corollary of this
experience is the thrust of the argumentation and the accompanying choice of
bibliography that expresses the formation of this author’s bias. These are in
fact the actual sources of solace this author found in the solitude of a prison
cell while these injustices were being perpetuated that in turn garnered the
energy to see this project through to publication.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> A literature review of the
literature cited will establish that this text is predominantly shaped by
philosophy. Why philosophy? A philosophy lecturer once told me that she enjoys
reading fiction to relax from philosophy; perhaps I read philosophy to relax
from fiction! Philosophy can be empowering. It can help those being punished
reflect and establish a critique of their reality. This is how this text was
initiated. Authors that have contributed
significantly to the formation of this text’s philosophy apart from Foucault</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Foucault" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1984)
include Deleuze</span><!--[if supportFields]><span style='font-size:12.0pt'><span
style='mso-element:field-begin'></span> XE "</span><span lang=FR
style='font-size:12.0pt;mso-ansi-language:FR'>Deleuze</span><span
style='font-size:12.0pt'>" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1995),
Gauattari (d.1992), Baudrillard</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Baudrillard" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.2007), Lyotard</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"</span><span lang=FR style='font-size:12.0pt;mso-ansi-language:FR'>Lyotard</span><span
style='font-size:12.0pt'>" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1998),
Derrida</span><!--[if supportFields]><span style='font-size:12.0pt'><span
style='mso-element:field-begin'></span> XE "</span><span lang=FR
style='font-size:12.0pt;mso-ansi-language:FR'>Derrida</span><span
style='font-size:12.0pt'>" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.2004),
Althusser</span><!--[if supportFields]><span style='font-size:12.0pt'><span
style='mso-element:field-begin'></span> XE "Althusser" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1990),
Canguilhem</span><!--[if supportFields]><span style='font-size:12.0pt'><span
style='mso-element:field-begin'></span> XE "Canguilhem" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1995), Marx
(d.1883), Wittgenstein</span><!--[if supportFields]><span style='font-size:
12.0pt'><span style='mso-element:field-begin'></span> XE
"Wittgenstein" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">(d.1951), Kant</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Kant" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> (d.1804),
Russel (d.1970), Bourdieu</span><!--[if supportFields]><span style='font-size:
12.0pt'><span style='mso-element:field-begin'></span> XE "Bourdieu" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">, Laclau</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Laclau" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">, <span style="background: white; color: #222222;">Mouffe,</span></span><!--[if supportFields]><span
style='font-size:12.0pt;color:#222222;background:white'><span style='mso-element:
field-begin'></span></span><span style='font-size:12.0pt'> XE
"Mouffe" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt;color:#222222;background:white'><span style='mso-element:
field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> and Badiou</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Badiou" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;">. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> This text may appear to be dedicated
to Foucault’s ‘<i>Discipline and Punish –
The Birth of the Prison</i>’. Indeed, his text was a major influence on the
ideas gathered here, however, all his texts contributed significantly. I draw
heavily on the works of Foucault, particularly his work on institutions, and
primarily his methodologies. I should like to declare my main bias; I have
privileged Foucault’s works and believe his work is essential to any critical
study of contemporary modes of rationality. Without harbouring any pretensions,
this essay is Foucauldian in scope. I attempt to reveal aspects of the
irrationality of punishment by critically assessing the dominant modes of
rationality sustaining these foundations in a format that relies of an
archaeological and genealogical approach to the dissemination and consumption
of contemporary discourse. This text specifically deals with the philosophy of
Foucault.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The essay modestly seeks to examine
‘punishment discourses’ as part of a configuration of power, expressed in a
specific ‘scientific’ language, within a political culture. Having been exposed
to first-hand experience of punishment within this political culture, Foucault</span><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-begin'></span> XE
"Foucault" </span><![endif]--><!--[if supportFields]><span
style='font-size:12.0pt'><span style='mso-element:field-end'></span></span><![endif]--><span style="font-size: 12.0pt;"> helped me along
with this project in no uncertain terms. We are all part of this political
culture, and we are all exposed to the scrutiny of this scientific language,
and dominated by its power-structure. We are both ‘objects’ and ‘subjects’ of
this mode of rationality that imposes constraints we may be oblivious to.
Foucault raises our awareness to these concerns. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> By examining the flaws in
pseudo-scientific epistemological discourses that shape the rationality of
punishment, both philosophical and sociological, I intend exposing the archaic,
ephemeral, arbitrary, and subjective nature of punishment rationales. The
rationality governing punishment discourse is not as ‘rational’ as it claims.
It certainly lacks an intuitive perspective. I shall illustrate that often
‘punishment’ is shaped by mere ‘opinion’; it is a pseudo-science based on
conjecture, necessary illusions, constant-conjoins, and logical fictions that
together form ‘consensus’. Punishment is merely a passionate response fuelled
by emotive instincts whose irrationality is masquerading as ‘public opinion’,
‘common sense’, and ‘collectivity’. It is a form of ‘repression’. It is also an
ideological weapon deployed to accommodate contemporary prejudices and
institutional ‘functional-imperatives’. It is a defeatist tool deployed to
restore legitimacy in crisis. It is a prop in a specific political culture and
‘power-game’. It sustains modern slavery. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: 12.0pt;"> The bottom line is that this text is
quite simply about the coercive aspects of punishment many people overlook, deny,
repress, or are indifferent towards. People convince themselves they are safe
in the knowledge they will never be liable to punishment themselves through
their own compliance. They suffer in silence. This essay is primarily focused
on illuminating the fact that we are all victims of coercive punishment. I hope
the text will serve to enlighten whoever reads it. It may also allow us to hear
the battle roar of silence Foucault alerted us to.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Meinrad Calleja, 2012</span>
<br />
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/meiny/Desktop/The%20Battle%20Roar%20of%20Silence.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></a>
Foucault, 1991: 308</div>
</div>
<div id="ftn2">
<div class="MsoNormal">
<a href="file:///C:/Users/meiny/Desktop/The%20Battle%20Roar%20of%20Silence.docx#_ftnref2" name="_ftn2" title=""><!--[if !supportFootnotes]--><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span><!--[endif]--></a> Foucault<!--[if supportFields]><span
style='mso-element:field-begin'></span> XE "<span style='font-size:12.0pt'>Foucault</span>"
<![endif]--><!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->,
1991: 3</div>
</div>
</div>
Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0tag:blogger.com,1999:blog-4502218779192774330.post-4330387000493398142013-06-18T11:16:00.002-07:002013-06-18T11:16:24.972-07:00Hijra<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<b><span style="font-size: 14.0pt; line-height: 200%;"> <span lang="EN-US">Aspects of Hijra
– Meinrad Calleja <o:p></o:p></span></span></b></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">This essay shall discuss the consequences of the Hijra tracing its
concrete relevance and symbolic representation. Mohamed’s move from <st1:city w:st="on">Mecca</st1:city> to <st1:city w:st="on"><st1:place w:st="on">Medina</st1:place></st1:city>
will be discussed to highlight how this move was not simply immigration from
one zone to another, but was undertaken for both logistic reasons and its
symbolic severing of former modes of socio-economic organization, facilitated
both culturally and spiritually.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The Quranic verses received in <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place>
prior to the Hijra (610-622) emphasize eschatology, prophecy, and omnipotence
of god. Mohamed’s preaching was critical of contemporary society based on
tribal lineage, polytheism, unscrupulous trade, monopolization of resources
(including spiritual, military and political patronage), and moral decadence.
Tribal leaders attempted to preempt any social upheavals that could have
challenged the status quo. They made no secret of their contempt of Mohamed, organizing
his systematic persecution and boycott. This was partially subdued by patronage
of Mohamed’s uncle, some important conversions (Abu Hamza, Umar), and his links
to dominant tribes. When Abu Talb and Khadija died in 619, Mohamed was faced with
the prospect of isolation and further persecution, particularly stemming from
Abu Lahab’s quarter. Following some preparatory negotiations with some members
in exile, Mohamed moved to Medina in 622.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The Hijra symbolically represents the severing of all ties with
Meccan hegemony. This includes assertively cutting the umbilical chord of clan membership
dependency, implying a denial of all former social mores, norms or affiliations
based on memory institutions and socialization, or the correlative modes of
conduct they presuppose. This rupturing entails a forceful challenge to
traditional Meccan authority. The subsequent articulation of competitive
structures directly seeks to establish <st1:place w:st="on"><st1:city w:st="on">Medina</st1:city></st1:place>
suzerainty codified through Islam and the Quran, with Mohamed as a leader. This
was not simply inter-tribal conflict for the Islamic ideology Mohamed espoused
incorporated wider social bases extended not only to tribal Arabia, but beyond
to universal humanity. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<st1:place w:st="on"><st1:city w:st="on"><span lang="EN-US">Medina</span></st1:city></st1:place><span lang="EN-US"> symbolizes an end of former tribal apartheid based on resources
secured through ascriptive lineage that favoured traditional power elites. The
Hijra represents a transition to a more democratic entitlement based on religiously-determined
meritocratic principals and assumed equity before one God, the monotheism of
which entailed total submission to God. This also annihilated any notion of
temporal power based on patronage, specifically Meccan control of sacred
symbols, artifacts, or territory, formerly associated with polytheism. While
not directly challenging Meccan historically determined territorial
significance, even if an intermediary phase did seem to suggest, for example,
Jerusalem may have been considered as an alternative to supplant Mecca, and
while not explicitly altering the solidity of former belief/ value systems and
world views, the Medina ideology did substantially reshape the normative
systems, ethos and mores of traditional Arabian society and their socio-political
structures. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Resources were allocated more fairly, human ontology was afforded
some primacy, a step towards some recognition of a possibility of minor gender
equity was attempted, individual existential responsibility was initiated, and
legal codes were circumscribed. Private, as opposed to collective, property was
re-articulated. Rather than having ‘centrally-planned’ distribution of goods to
individuals based on clan membership, Islam now entailed a ‘collective’
contribution system based on eleemosynary welfare (zakat) from and to adherents,
while discriminating against non-members divided into people of the book (ahl
al katab – jews, Christians and sabians) and pagans who were also expected to
submit to their Islamic temporal authority discriminatory taxation. Community
based relations were based on a new community of believers. These were
apparently radical revolutionary changes. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The Quranic verses received in <st1:city w:st="on">Medina</st1:city>,
compared to those formerly received in <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place>,
see an important thematic shift. Here these texts seem to be primarily
concerned with organizing Islamic society as one society (Umma), codifying the
legal, moral, and ethical frameworks (Sharia), foundations for a more
democratic political participation based on wider consultation (shura), and
establishing a corporate ideology based on expansionist ambitions viewing the religious
conversion of non-Muslims to Islam as a duty (jihad).</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">In this respect, referring to the Hijra simply as ‘emigration’ does
not assure semantic sufficiency. This move was de facto permanent and
irrevocable, in as much as there could be no turning back. Tribalism is based
on absolute obedience to traditional authority and is assured against sanctions
of exclusion. Any questioning of this authority would cause a serious
legitimacy deficit. Membership would also exclude possibility of
self-determination, individual actualization, autonomy or independence. All was
collective. So rupturing ties with traditional authority also perforce entailed
a loss of historically and culturally formatted identity. There was no
possibility of returning to <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place>,
unless under conditions of humiliating obeisance. This meant that those that defected
from Mecca to follow Mohamed to Medina were to be permanently socially excluded
and ostracized. This Hijra meant they also had to create a new alternative collective
identity to address the psychic and social pressures that no doubt impinged on
their emotional welfare. The Medina-inspired Islam supplanted tribal identity
and was considered to be the permanent underpinning of all future forms of
socio-political exchange and organization. Mohamed’s astute leadership and
circumstantial incidentals secured this risky enterprise was not abandoned. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The ensuing reciprocal hostilities propelled into conflict, both
material - tribal raids on each other (Badr, Uhud, Ditch) as well as
symbolically - in ‘divine’ language. Medina Chapter 111 surat al masad, The
Palm Fibre, for example, is a short but forceful criticism of Abu Lahab and his
wife. ‘<i>Perish the two hands of Abu Lahab,
and perish he. His wealth and his children. He will be burnt in a fire of
blazing flames. And his wife, too, who carries wood, (thorns of Satan which she
used to put in the way of the prophet, or use to slander him. In her neck is a
twisted rope of masad (palm</i></span><i> fibre</i><span lang="EN-US">).’ In other
verses Meccan leadership is associated with a pharo rather than Abrahim or Moses,
and Meccans as mujrimun – criminals, disbelivers, iblis –satan refusing to prostrate
before allah, while Medinese, in sharp contrast, were ansar and muhajirun, birr
/piety , al khashiun true believers, who see in mecca its true spiritual Abrahamic
tradition of manasik, hahh and umrah ). Mohamed consolidated his military power
eradicating competing ideologies in the process (Jewish rivalry), also bringing
about his initial recognition as Head of Medina. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">This bellicose terminology (jihad, seif al Islam, harb) actually
signifies a religious mission statement that seeks to divide the criteria of
membership now exclusively in religious terms, if necessary through military
force, facilitated through the spatial boundaries the Hijra forged. Islam is
thus assumed to be either permanently at war or in a perpetual state of truce
regulating by provisos articulated and codified in <st1:place w:st="on"><st1:city w:st="on">Medina</st1:city></st1:place> from this context. Membership was no
longer a matter decided exclusively by Meccan utilitarian imperatives based on
inter-tribal confidence-building measures determined by the transient interests
of power elites or tradition. Membership was an exclusively religious affair
based on total submission to Allah, Islam and the Quran, accepting Mohamed’s
prophecy and his temporal leadership. The dichotomous groups were now
determined by the sphere of Islam (dar al islam) or those outside (dar al
harb), ‘harb’ meaning war. In verse (9:5) Al Musrikun, those that perform shirk
–idolatry- and zalimun – polytheists and wrong doers - are to be hounded and if
they refuse conversion, destroyed. This was an attack on the intransigent pagan
Meccans made in spiritual terms and forceful symbols. Medinese, again, in stark
contrast, were referred to as al muttaqun – pious. This gave Islam a semblance
of universality, at once both challenging the insular fragmentism, particularism
or localism of <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place>,
as well as extending Islamic monotheism over a greater range of temporal
jurisdiction. Mohamed’s leadership was also commensurately enhanced. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The validity of <st1:city w:st="on">Medina</st1:city> can also be
extrapolated by Mohamed’s return to <st1:city w:st="on">Medina</st1:city> after
visiting <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place>
(small haj 929 and final haj 632) once his ascendancy was secured. This was not
simply a matter of pride or tribal honour. <st1:place w:st="on"><st1:city w:st="on">Mecca</st1:city></st1:place> was to lose all its temporal hegemony
in favour of a spiritual title for all Muslims, irrespective of class, ethnicity
or race. While also removing all competing religious imagery, Meccan ritual was
restructured to symbolize a more universally coherent monotheism consonant with
the codes the Hijra had facilitated. Mohamed’s Hijra also consolidated his
power base as he was able to separate the chaff of association based on
pragmatic hypocritical expediency, from the wheat of unflinching friendship
based on sincere loyalty, securing his undisputed leadership of the umma and
his status of prophesy. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US"> </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<br />
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Meinrad Calleja, 2004</span></div>
Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0tag:blogger.com,1999:blog-4502218779192774330.post-6795803965311665522013-06-18T11:12:00.002-07:002013-06-18T11:12:41.276-07:00Innovation Management<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 200%;">Innovation Management- An Introduction<o:p></o:p></span></u></b></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 200%;">Meinrad Calleja, 2005<o:p></o:p></span></u></b></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Innovation has been described as ‘the generation and application of
new ideas and skills’. Innovation usually concerns product/ process. However,
innovation ‘<i>management’</i>, as
distinguished from ‘evolution’, is concerned with identifying innovation
opportunities and facilitating their implementation. In short, innovation
management does not only encourage ‘innovation’ as in technical development,
but actually manages its parameters beyond mere ‘production’. Innovation
management actually gauges impact assessment and sustainability of innovation,
managing both the demand and supply variables over long-term time-frames, while
also exploring ancillary consumption opportunities within a wider context. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Post-Taylor / Post-Fordist scientific management was concerned with
de-layering the vertical management hierarchies, deskilling, technological
innovation, and democratizing institutional practices to facilitate the
channeling of ‘innovation’ recommendations that may have been overlooked
because of sterile bureaucratic practices that stifled active constructive
participation. This type of management encouraged ‘innovation’ through business
models that explored what was wrong, why it was not working, and what could be
done to improve the production process and wok environment. Some major
cost-cutting recommendations were highlighted as the apotheosis of this seemingly
hybrid management culture. Major corporations restructured their organizations’
management policies to reflect this novel ethos. Such management was not always
clear on whether it was merely enhancing its corporate image cosmetically or
restructuring its business practices. On both counts, management was not always
coherent on identifying whether change was cyclical or structural. Often,
innovation was encouraged but not ‘managed’.
</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Innovation seeks to improve the efficiency of products and
processes. Innovation management seeks to understand the dynamics of these
relationships and (through ‘foresight’) to preempt possible demands and provide
for delivering supply through innovation, while actually controlling this
innovation. This is crucially different to simply purging the environmental and
climatic conditions conducive to innovation. Sometimes innovation management
need not alter the product or process at all, but only the external
environment.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Innovation management may also break down innovation deliveries to
be spread out over incremental provisions. This ensures market orientation for
deliverables, cost spreading, induced demand, branding acclimatization, and
value creation. An example of such innovation management is found in consumer
products that involve notable R&D and marketing costs, as well as an
envisaged long-term ‘brand-loyalty’. For example, when Gillette invested
heavily in the innovation of a razor blade, they broke down the ‘innovation’
into incremental provisions that were delivered to consumes in piecemeal
trounces according to various pre-determined economic factors related to (a/
pro- gnostic) market research analysis. Where products are relatively
accessible this is quite common. Technological products, like for example,
mobile phones or DVD’s are also availed gradually. This is a typical innovation
management model. It factors-in not only the innovation of the product, but the
entire supply-demand dynamics management chain. To understand innovation
management the entire dynamics of this chain has to be appreciated. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">In this scenario, innovation may be described as ‘a process through
which economic or social value is extracted from knowledge through the
creation, diffusion, and transformation of ideas to produce new of
significantly improved products and processes’. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Innovation management is concerned with holistically identifying the
‘value-development and transformation’ through the employment of analytical skills
and de/ in- ductive processes managed from competence centers that make use of
competitive intelligence data gathering/ mining, creatively diversified R &
D targeting metrics, foresight hind/ fore-casting processes that take
cognizance of holistic contexts and trends, and flexible stakeholder resource
sharing. Innovation management ought to be capable of ‘networking’ otherwise
dispersed or scattered sources of intellectual capital and developing and
transforming this into value. Cultural, infrastructural, and strategic
corporate policy organization has to be aligned to a transformative development
synthesis that is capable of stimulating creativity and facilitating or
enabling this to be transformed into ‘exchange’ / ‘use’ potential, rather than
isolated transaction-centric value. Rather than focusing on isolated variables
within production and end-user processes, innovation management ought to look
beyond the concrete economic to the intangible socio-cultural and technological
realms of consumption ‘potential’ to ‘spot and shape’ demand and supply. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Innovation incubation business models often tend to evolve into
template-management manuals bound by sterile protocols that are based
exclusively on the adherence to rationality criteria. These models are based on
dominant paradigms that tend towards fossilization. Paradigm shifts (in Khun’s
sense) occur only when a dominant model is superceded by revolutionary
innovation. </span></div>
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<span lang="EN-US">Innovation management is concerned with accentuating the ephemeral or
transitory nature of these production / processes and seeking their
modification by abstracting initially untested yet apparently viable non-core-competence
conduit [demand] possibilities that could be potentially shaped and nurtured. A
business model that exemplifies this innovation management, for example, would
be the evolution of recent mobile telephony use and the extension of what was
previously merely a communication process to now incorporate extensive
non-communication services previously un-thought of. Such a transformation
would not have been possible if management adhered to strictly rational models
based on ‘tested’ core competence business manuals and bureaucratic templates.
Such rigid models exist not only in the exclusively corporate organization but
in a wider cluster of institutions that the corporation depends upon (for
example, financial and academic institutions). It is crucial to break with
these models and the practices they induce. Often, to put it semantically,
these models rely on tiresomely over-familiar clichés. Thus innovation
management ought to be implemented outside and beyond, and independently of,
the production processes. </span></div>
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<span lang="EN-US">Innovation management requires a reconfiguration of intellectual
capital and a new language. Such a language needs to be morphologically and
lexically re-coded to create a new form of syntax. This is what creativity is
all about. Innovation management is only the medium of this communication. Lateral
and creative thinking is a crucial tool for innovation management.</span></div>
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<span lang="EN-US">Meinrad Calleja<br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span></div>
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<u><span lang="EN-US">Sources<o:p></o:p></span></u></div>
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<span lang="EN-US">The International Journal for Innovation Research,
Commercialization, Policy Analysis and Best Practice</span></div>
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<span lang="FR">E-mail: </span><span lang="EN-US"><a href="mailto:info@innovation-enterprise.com"><span lang="FR">info@innovation-enterprise.com</span></a></span><span lang="FR"><o:p></o:p></span></div>
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<span lang="FR">Blog :manag/innovations.online journal<o:p></o:p></span></div>
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<span lang="EN-US">MEC</span></div>
Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0tag:blogger.com,1999:blog-4502218779192774330.post-58182138441792453112013-06-18T11:11:00.000-07:002013-06-18T11:11:13.719-07:00Foresight<div class="MsoEndnoteText">
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<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 200%;">Foresight - Meinrad Calleja<o:p></o:p></span></u></b></div>
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<span lang="EN-US">INTRODUCTION</span></div>
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<span lang="EN-US">One of the distinguishing features of modernity was an assumption to
be able to precisely make certain predictions. The assumed efficacy of these
predictions was based on accurate empirical measurements of contextual/
ecological features, the conjoining of various ‘scientific’ interpretative disciplines,
and the assumed causal relationships and potential correspondences between the
findings. Such ‘tested’ empiricism was the basis of what is known as ‘forecast’
laws. </span></div>
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<span lang="EN-US">While ‘forecast’ is thus concerned with predictions, ‘foresight’ is
primarily about anticipating uncertainty. It involves dealing with ambiguity.
Foresight looks at the obstacles of ‘forecast’ scenarios and seeks to provide
contingency for their eventual elimination. While ‘forecast’ deals with
‘determinism’, ‘foresight’ deals with a/in/un- determined scenarios. In this
respect, certain mundane applications in financial markets (e.g. futures,
bonds, securities), trade (e.g. insurance, commodity provisions), commerce (e.g.
market analysis, advertising), security (e.g. Echeleon, intelligence
gathering), and industry (e.g. product design, technology) seem to rely on
forecast provisions, some of which seem to infer seminal premises abstracted
from foresight. Applications like silicon and nanotechnology are examples. </span></div>
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<span lang="EN-US">Foresight deals with intentional actions that are not necessarily
subject to empirical verification, causal laws, or rational deliberation.
Foresight is thus a participatory intuitive reasoning process. Foresight is
concerned with direction setting, determining priorities, anticipatory
intelligence, consensus generation, and advocacy. It is based on the
development, fusion, and cross-hybridization of technologies, consultation,
scenario creation (‘steep’), patent analysis, critical technologies, and
technological road-mapping. It focuses on hybrid approaches to innovation in market
and industrial research and development while seeking to engage stakeholders.
It is both a commercial as well as an educational tool. It may be applied for
social demographic planning. It is crucial to any knowledge-based deliberation
process. </span></div>
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<span lang="EN-US">A concrete application of ‘foresight’ would be
‘intelligent-foresight’ – a form of video monitoring that can scan anomaly
detection to check trend-spotting comparatively to alert specific anomalies.
Data warehouses use holography and quantum computers, with enhanced quantum
cryptography, activating IT-denominated ‘foresight’. Hind-casting algorithms
are used to make foresight scenarios. These often include cluster analysis of
diverse, even unrelated, individual molecular components. Such applications
have been used in meteorology and security intelligence. The development of telematics
or telephony business and IT denominated applications seem to have been
tangibly directed by foresight imperatives. Perhaps GM agricultural production
and its capacity for cross hybridization and polynisation may to a certain
extent be termed symmetrical with foresight derivatives. How do we demarcate
our perimeter between forecast and foresight? </span></div>
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<span lang="EN-US">This paper will discuss some fundamental issues concerning foresight
and the implications that orbit around its application and limitations. To
assume foresight is a supplement of forecast is quite inadequate and any attempt
to focus on foresight in this light actually defies the objective. Theoretically,
one ought to factor in the limitations and obstacles that forecast either
ignores outright or seeks to unsatisfactorily address through insufficient
determination. In this paper we shall explore some of the theoretical
underpinnings of foresight philosophy. </span></div>
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<span lang="EN-US">EPISTEMOLOGY MATRIX</span></div>
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Foresight critically addresses
two important features of ‘forecast’ - ‘professional impairment’ and
‘hyper-scientization’. ‘Hyper-scientization’ are ‘those approaches that stress
intellectual elegance and consistency to the seemingly permissible neglect of
‘reality’.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></a>
Reality includes ambiguity and uncertainty. Lindblom’s ‘professional
impairment’ is ‘the imposition of an alien perspective, disregard for the
knowledge of the observed, over concern with rigour, operationalisation and
coherence at the expense of insight into the context of action and into the
meaning with which actors endow situations.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></a>
Foresight privileges ‘context-insight’ and ‘meaning-endowment’ while to a
certain extent de-sacralizing rigidly configurated knowledge. </div>
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Foresight is an emancipatory
approach that probes virgin configurations of knowledge by broadening
boundaries, inverting cluster components, and redefining domains. Foresight is
orientated to de-formulate ideality and ideal goals. System dynamics are
dismantled and rearranged according to untested exploratory modelling. Scanning
scenario planning to generate ideas may involve the engagement of hitherto uninitiated
participants. Foresight enfranchises an a-credentialist perspective to
transcend ‘specialization’. </div>
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Foresight thus also deals with
knowledge analysis. Foucault has shown that ‘the possibility of a science of
empirical orders requires an analysis of knowledge – an analysis that must show
how the hidden (and as it were confirmed) continuity of being can be
reconstituted by means of the temporal connection provided by discontinuous
representations.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></a> Foresight
deals with this ‘discontinuity’. In this context we may already state that
foresight is crucial to steering epistemology by directing knowledge to move
from a mere configuration of tested reliability to a more hybrid approach. </div>
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Every truth-shift, even mere
paradigm shifts, are based on the constituent truth status of the knowledge-matrix,
even when such an undertaking revealed the errors in the former, as Kuhn has
shown us in theoretically mapping out all major scientific breakthroughs.
Knowledge, taken as a ‘taxonomy of truths’, is based on this consistency and
continuity, and ‘plausibility’. Occasionally errors are revealed; sometimes
they are only superseded by new errors. Kuhn insists that scientific change
occurs by ‘revolutions’ that make former assumed verities redundant. When a given
scientific matrix is assumed to be ‘true’ it is a ‘paradigm’. Can we determine
these errors? Sometimes, not even in retrospect. However, ‘foresight’ is
concerned with tentatively addressing this ambiguity. It may contribute to
innovatively and creatively designing qua knowledge. </div>
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In a scenario of accelerated
technological change one may be inclined to attach a transitory and ephemeral
value to technological innovation. While innovation management is concerned
with endowing end-users with skills to access technological applications and
the ethos they require to adapt to rapid change, foresight scans the
environment to detect anomalies that could potentially create disruptive
lacunae and rationality deficits to restore planning coherence and stability for
the future. However, this is not to say that foresight may be reduced to a tool
of transition that seeks to make a compensatory deposit to settle change or
bridge irreconcilable paths. Foresight ought to settle ambivalence by
disrupting neat boundaries and sedimentation to expose the despotism of
rational order. </div>
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Foucault has pointed out, ‘if
one wishes to undertake an archaeological analysis of knowledge itself [...]
one must reconstitute the general system of thought whose network, in its
posivity, renders an interplay of simultaneous and apparently contradictory
opinions possible. It is this network that defines the conditions that make a
controversy or problem possible, and that bears the historicity of knowledge.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></a>
Foresight attempts to focus on these ‘posivity networks’ to jettison
unnecessary stages, supersede sterile conceptions, and transcend obstacles.
Such a task requires the abolition of all mechanistic schema and template
diagrams. </div>
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Each conception of knowledge
seeks to create a body of knowledge that it defines as ‘objective’ and
‘scientific’, or, to put it bluntly, ‘true’ and ‘correct’. These discourses
attempt to establish an assumed unity of relations, or as Foucault calls it, a
‘discursive constellation’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn5" name="_ednref5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></a>
Foresight assumes dealing with unpredictable clusters of uncertainty by
anticipating them and eliminating unnecessary consumption of resources. </div>
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EMPIRICISM</div>
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When we examine the rationality
governing empirically formatted ‘forecast’ we note that there was an attempt
to: (a) selectively isolate a number of variables, (b) assume correspondences
between them, (c) draw teleological aggregates from a ‘discursive
constellation’, (d) arrive at ‘axiomatic’ symbols, and (e) confer universally
valid truth status on formulae that help maintain this scientific/ professional
body of knowledge and their interpretations. This is done through the
conjunction of ‘taxinomonia’ and ‘genesis’. [Sociological] predictions based on
empiricism always represented the climax of these relations through
verification and confirmation. Foresight deals with disruption of order
scenarios. Using an analogy Popper makes, we may postulate that forecast deals
with ‘clockwork’, while foresight deals with ‘clouds’. Our physical laws have
shown reality is often a cloud reality. Newtonian science has allowed peeking
holes to alert us to these facts, many of which were rather naively relegated
to the periphery of inquiry as though they were mere exceptions that enforce
the rule, rather than demolish it. </div>
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<span lang="EN-US">Ambiguity and uncertainty are essential features of our ontological
primacy. Life, indeed human life, cannot be reduced to simplistic signs,
certainly not coefficient signs. Modern forecast empiricism seems to consider
the body of knowledge it assumes is its speciality or its exclusive sphere of
influence is subject to established applications and correspondences borrowed
from other areas. Often this is based on an over-determination of ‘science’.</span></div>
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<span lang="EN-US">MATEMATISATION </span></div>
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<span lang="EN-US">Canguilhem cites Koyre who stated bluntly that science is theory,
while theory is fundamentally mathematization. </span><span lang="FR">(‘La science est theorie et que la theorie est
fondamentalement mathematisation.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn6" name="_ednref6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="FR" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: FR; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></a></span><span lang="EN-US">) Canguilhem was critical of this over-determination. That is why we
are with Foucault when he states ‘all hasty mathematization or naive
formalisation of the empirical seems like ‘pre-critical’ dogmatism and a return
to the platitudes of Ideology.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn7" name="_ednref7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></a>
Mathematics has become the proto-language of all science. Foresight addresses
this deficit by acknowledging contradictions and either adapting to them or
eliminating the contradictions outright. </span></div>
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<span lang="EN-US">Sometimes, mathematization ‘laws’ are shaped both <i>a posterior </i>and<i> a priori</i>. These laws may actually be totally random and they may
even defy certain rationality or logic. If one were to toss a coin, for
example, one would expect both sides to appear as equal, which is rarely the
case. The Monte Carlo fallacy, for example, is based on the anticipation of
equal tosses for ‘heads’ and ‘tails’ to the extent that when one side of the
coin appears more frequently than another, one is inclined to imminently expect
the other side to start compensating the deficit. This forecasting is fallacious.
Reality need not adhere to plausible ‘forecasts’. We cannot even ‘hindcast’ correctly.
Doctrines of ‘forecasting’ applied to policy design are often unwittingly based
on these calculations. However, we can also assemble arbitrary ‘laws’ and
‘forms’ based solely on a notion of ‘experience’ which would make our errors or
prejudices less obvious. Pathologies are based on such empirical
schematisation. This accentuates the importance of ‘foresight’.</span></div>
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<span lang="EN-US">Most of the sciences of sociology are corroborated by empiricism
that is based on mathematization stretched to its limits, often assembled
through a methodology akin to the Monte Carlo Fallacy. Criminology, for
example, was actually a branch of the ‘sociology of deviance’, but gained its
independence as an autonomous subject resembling a science when it extended its
mathematization, and conjoined other sciences like, for example, biology.
‘Mathematization’ is never neutral or innocent. </span></div>
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Karl Popper, in his ‘<i>Conjectures and Refutations – The Growth of
Scientific Knowledge</i>’, refers to the empiricism of ‘astrology’ to explain
how conjecture can not only claim to be ‘scientific empiricism’ but also appear
‘plausible’ and ‘rational’. Forecast technologies are often based entirely on a
sort of so called ‘astrologically-interpreted empiricism’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn8" name="_ednref8" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></a>
as though we were accepting the language of ‘horoscopes’ as ‘scientific’. This
analogy to ‘astrology’ shows us that even reliably collated and rigorously
corroborated observations, - that are empirical facts - as occur in the case of
‘astronomy’, can be selectively ‘interpreted’ subjectively. These are simply
‘modes of rationality’ or ‘languages’ based on pure conjecture. What Russell
refers to as ‘logical fictions’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn9" name="_ednref9" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></a></div>
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Roseanne Benn discusses the
contemporary ideological role of ‘mathematics’ in the light of recurring
ambiguity and uncertainty. ‘The relationship between mathematics and reality
became increasingly problematic and puzzling [...] Attempts to either picture
the world as it is or use a perfectly consistent neutral meta-language
ultimately failed. Indeed, in late modernity, mathematics appears to
deliberately deceive by masking even awareness of the absence of any reality.
Within the wider context of human thought and experience, the development of
mathematics can bee seen as the ‘grand narrative’ of academic Western
mathematics which pathologises inability to relate to this mathematics and
ignores or marginalises alternative or ‘other’ mathematics. Difference is
repressed, the central narrative is held as certain and the workings of power
are concealed. </div>
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This characterisation of
mathematics has provided an elaborate rationale and legitimisation for the
pre-eminence of academic Western mathematics and has contributed to the
dominance of certain cultural groups in society. The mathematical narratives of
subordinate groups have been denigrated or ignored. [...]. To question the
certainty of mathematics is to challenge the hegemony, irreversibility and
sweeping narrative of modernity.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn10" name="_ednref10" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></a>
The philosophy of foresight is concerned with questioning and challenging these
assumed verities and illusory synergy. Foresight is used in complexity research
that engages non-linear component parts to explore unpredictability and
inexplicability not otherwise ascertainable.
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<span lang="EN-US">We know from Russell that ‘the mathematicians have constructed a
multiplicity of possible spaces, and have shown that many logical schemes would
fit the empirical facts. Logic shows that space is not ‘the subject matter of
geometry’, since an infinite number of subject matters satisfy any given kind
of geometry. Psychology disentangles the contributions of various senses to the
construction of space, and reveals the all-embracing space of physics as the
outcome of many empirically familiar correlations.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn11" name="_ednref11" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></a>
This irrationality is addressed by ‘foresight’. </span></div>
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<span lang="EN-US">Wittgenstein made it amply clear that ‘the propositions of
mathematics are equations, and therefore pseudo-propositions.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn12" name="_ednref12" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></a>
Foresight seeks to reveal the subjective, arbitrary, and ephemeral nature of
these pseudo-sciences, and their misuse in forecast-related discourses. Certainty
is not just questioned rhetorically, but it is actually translated as
uncertainty and ambiguity, and tentatively steered to become an opportunity. Foresight
illustrates alternative ‘language games’. Rather than alternative ‘rules’ we
may need to consider their abolishment. </span></div>
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<br /></div>
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<span lang="EN-US">On the question of ‘arbitrariness’ we can draw on Adorno who stated
‘the irrationality, in which the philosophically absolutized <i>ratio</i> perishes, confesses to the
arbitrariness of whatever seeks to eliminate the arbitrary.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn13" name="_ednref13" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></a>
However, we are not negating the arbitrary to privilege those interpretations
that are not arbitrary; rather we are merely accentuating this arbitrariness.
Adorno agrees that ‘mathematics is tautology also by the limitation of its
total dominance to what itself has already prepared and formed.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn14" name="_ednref14" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></a>
Here ‘foresight’ is elucidating this ‘total dominance’ as a ‘limitation’ that
is rigidly and mechanistically enforced in the hope that these ‘forms’ and
‘laws’ may be transcended. </span></div>
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<div class="MsoBodyText2" style="line-height: 200%;">
DIALECTICAL APPROACH</div>
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<br /></div>
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Today we emphasise an assumed
ideal rationality that emphatically claims objective valence – hence
‘responsibility’- which is foisted as ‘scientific’. In the area of establishing
how ‘uncertainties’ occur, with the ontological implications related to
existential responsibility and free-will, the governing rationality claims to
have achieved an acknowledged degree of reliability and rigour, particularly
after the alleged breakthroughs of assumed unquestioned ‘certainty’ in DNA,
genetics, bio-technology, ITT control, satellite tracking and surveillance,
quantum computers, cybernetics, nanotechnology and forensic science. In the
field of understanding ‘why’ ambiguity occurred one may be tempted to assume
sociology, social anthropology, neuro-biology, psychiatry, psychology,
phenomenology, and hermeneutics have tendered plausible readings. However, this
has not settled issues of ambiguity or eliminated uncertainty. Plausibility is
in fact in some cases an obstacle. </div>
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<br /></div>
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Bachelard states that
‘phenomenology does not involve an empirical description of phenomena.
Empirical description involves enslavement to the object by decreeing passivity
on part of the subject.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn15" name="_ednref15" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></a>
Foresight ought to address both the issue of ‘passivity’ of the subject and
‘enslavement’ to the object. The crucial error is often dogmatic ‘methodology’.
Bachelard refers to ‘epistemological obstacles’ and ‘epistemological breaks’ in
this light.</div>
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As Gadamer puts it, ‘every event
of understanding […] is essentially dialectical.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn16" name="_ednref16" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></a>
If we ignore this dialect, we can only reach forlorn conclusions. ‘All modern
sciences possess a deeply rooted alienation that they impose on the natural
consciousness and of which we need to be aware. This alienation already reached
reflective awareness in the very beginning stages of modern science in the
concept of <i>method</i>.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn17" name="_ednref17" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></a>
We have to avoid what Gadamer refers to as ‘methodological sterility’,<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn18" name="_ednref18" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-GB; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></a>
(which is not to be confused with Searle’s ‘referential opacity’). This is one
of the crucial aspects of foresight. Foresight ought to transcend this
sterility and address it. </div>
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<div class="MsoBodyText2" style="line-height: 200%;">
DESPOTIC CYBERNETICS</div>
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<span lang="EN-US">Cybernetics, coined by Norbert Wiener in 1947, refers to systems of
communication that manipulate information by feedback and feedforward to
enhance the concept of control by taking account of these fluctuations.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn19" name="_ednref19" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></a>
Karl Deutsch’s ‘cybernetic-reasoning’ uses the concept of [‘negative’ or
‘positive’] ‘feedback’ (entropy of ‘input’) as a measurement of communication.
‘The difference between the entropy of the input and the equivocation of the
input with respect to the output thus measures the capacity of the channel as a
reliable conveyor of information.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn20" name="_ednref20" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></a>
Our over-determination of empiricism is based on this modeling. </span></div>
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<span lang="EN-US">In his <i>‘Cybernetics and the
Philosophy of Mind’</i>, Sayre quotes Tribus that ‘entropy only measures the
extent of our ignorance about the detailed behaviour of a system’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn21" name="_ednref21" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></a>
These initial obstacles sought to enhance empiricism by diverse fonts of
induction, and prognostic and agnostic deliberations that included a
reconfiguration of both subject and object depiction. Econometrics, simulation
and modeling were reformatted. We may be entitled to assume this is being done
to preserve the system’s ‘homeostatically’ protected parameter. This ensures
the system has ‘recovery’ powers or capacity. A ‘homeostatic’ system of this
sort maintains its structure through constant piecemeal change and incremental
improvements. In short, parameters can be changed. </span></div>
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<span lang="EN-US">Here we are experiencing a type of system ‘of feedback that works to
maintain the organism in a certain relationship with its operating environment,
rather than to sustain a certain internal state. […] ‘<i>Heterotelic feedback’</i> which ‘differs from ‘<i>homeostasis’</i> in directing the response of the environmentally
stimulated system back to the environment rather than containing it within the
system itself.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn22" name="_ednref22" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></a>
New contemporary modes of foresight rationality, that are also modes of
domination, are based on rendering these systems more controllable and
predictable. Systems of ‘foresight’ used in contemporary policy-making ensure
these forms of influence are always more efficient in not only controlling the
derivative context and predicting the future, but actually designing and
directing it to deal with uncertainty. This can only be done through innovation
management and codification that engineers this social process politically and
culturally through holistic dissemination policies. </span></div>
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<span lang="EN-US">While it is true ‘cybernetics’ is a ‘machine-based’ form of
methodology and not a ‘human’ application, its form of rationality does
permeate human reasoning. A machine does not desire and is thus an expression
of ‘absolute repression’ because it has been programmed <i>a priori</i> to exclude all human reasoning. It cannot experience
‘ressentiment’. But where does this leave ontology? </span></div>
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<span lang="EN-US">ONTOLOGICAL IMPICATIONS OF SOCIAL ENGINEERING</span></div>
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<br /></div>
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<span lang="EN-US">Foresight also deals with ethical and moral ramifications. Many
doctrines of radical social engineering (for example, genetic engineering, or
eugenics) are influenced by, or, perhaps, merely symmetrical with, cybernetic
reasoning applications or their cloned subsidiary derivatives. Discourses in
circulation seem to gradually influence these doctrines. Note how genetically
modified agricultural produce and human genetic cloning are gradually gaining
plausibility. They infiltrate and colonize neighboring domains. Euthanasia, now
known as ‘mercy-killings,’ for example, is accepted in some contexts. This
approach to human ontology is not only reductive and simplistic, but it is
amoral and unethical. So being alert to a potential epistemological
evolutionary trajectory that steers the ontological discourses engaged in this
existential ‘path-building’ process is not impractical. Foresight thus has an
ethical dimension.</span></div>
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<span lang="EN-US">I would like to mention only two illustrations of ‘feedback’. ‘<i>Sentient feedback’</i> is exhibited in a
system when ‘its behaviour is governed in part by changes in variables that can
withstand wide fluctuation without system impairment, but which would be
followed by states detrimental to the system if corrective activity were not
quickly forthcoming.’<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn23" name="_ednref23" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></a>
Foresight anticipates the corrective activity. It may even eliminate its need
outright. </span></div>
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<span lang="EN-US">This is the first ‘type’ of feedback that fits our purpose. This
type of feedback responds to stimuli <i>after</i>
their occurrence. It takes place as an adjustment. This is how the dynamics of ‘ambiguity’
and ‘uncertainty’ occur in a scenario of the logic of emergency (e.g. responses
to 9-11, or even meteorological catastrophes and climate change). The
deficiencies in the system are corrected through ‘sentient feedback’ that
corrected policy errors to ensure the system was not impaired. The preservation
of the ideal system is the primary objective of all initiatives. Sometimes
goals are redefined. Yet one notes little radical change. Often, evolutionary
change is slow and cumbersome. </span></div>
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<br /></div>
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<span lang="EN-US">Another form of feedback serves to pre-empt deficiencies in systems
by responding to threatening states <i>before</i>
they occur by basing judgments on antecedents. These may be referred to as ‘<i>anticipatory feedback’</i>. <a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn24" name="_ednref24" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></a>,
Protecting the system from impairment is one of the primary goals of these
methodologies. Doctrines of preemption or deterrence, or even risk management
or incapacitation, related to, for example, terrorism are reliant on these
principals. A concrete prototypical system directing international trade could
be the IMF-WTO et al cluster. Such a system would be structured by its own
restricted language. The strict adherence to the pre-established criteria would
stifle creativity and innovation. Potential foresight would be transformed to
goal-directed despotic sanctions. Foresight transcends this mechanistic
approach. </span></div>
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<span lang="EN-US">The concepts born of, restricted by, dependent on, or attached to,
‘cybernetic-reasoning’ - and so ‘feedback’- are to our knowledge the cause of a
latent epistemological obstacle, restriction, or contradiction. This sort of
deductive or empirical method can receive erroneous interpretations. Moreover,
aggregating atomised indicators does not give an accurate account of each
individual component <i>along</i> its
trajectory, nor does it take into account such liabilities as ‘digressions’ or
the spatio-temporal reality beyond or outside the controlled area and its
predetermined optimal status. </span></div>
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<br /></div>
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<span lang="EN-US">This system groups together aggregates bound by the definition of
its goal; but it ignores any concept of ‘ontological primacy’. As the flows are
led in predetermined patterns we rest our analysis on reading the flow charts
born from ‘feedback’. Intermediary interruptions are not always taken into
account. Reading F.H. George’s ‘<i>Philosophical
Foundations of Cybernetics’</i> one immediately notes that this theory is far
too flexible in jettisoning criticism. </span></div>
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<br /></div>
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<span lang="EN-US">This ‘method’ may reduce essentialism or metaphysics, but to a
certain extent it is mechanistic and deterministic. It may serve
social-psychology to examine and predict consumption profiles, for example, but
it does not necessarily explain the existence of these consumers. There can be
no ontology based on this schema. It can be used to gauge or profile subjects
or objects being dominated; it cannot be used to liberate or emancipate them.
Its temporalizations are not ‘supra-dimensionalised’, ‘a-dimensionalised’, or
‘a-temporalised’. This is why ‘foresight’ is so important. It liberates
language from morphological, grammatical and syntactical enclosures, (that are
also conceptual boundaries), to probe and generate untested possibilities. Foresight
transcends both diachronic and synchronic approaches by radically deploying
innovative conceptual tools not bound or defined by rationality templates. </span></div>
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<br /></div>
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<span lang="EN-US">Broadly speaking, cybernetic-reasoning consists of piecemeal
temporalizations that are laboriously assembled. It can be useful to interact
with environmental stimuli, but it cannot operate outside its predetermined
‘rationality-template’, not matter how complex and versatile the ‘template’ may
appear in any set of possible permutations. Two computers using Artificial
Intelligence and cybernetic reasoning could play master-class chess. Winning
would simply be a matter of mathematical value. They would not experience any anxiety,
stress, excitement, or pleasure. The opposing player (a computer) would be
classified according to former ‘pattern-formations’. Neither system could
distract the other or use any form of psychological deliberation. All games
would be [pre] determined. This exemplifies the difference between ‘forecast’
and ‘foresight’ and excludes the possibility of assuming they are ‘incongruent
counterparts’. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">The cybernetic-reasoning schema of feedback (and ‘forecast’) is a
form of ‘classified thinking’. Bachelard states that ‘concepts are drawers in
which knowledge may be classified; they are also ready-made garments which do
away with the individuality of knowledge that has been experienced. The concept
soon becomes lifeless thinking, by definition, it is a classified thinking’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn25" name="_ednref25" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></a>
Can we transcend these neat positivist schemas, this lifeless thinking, this
classified thinking? Foresight seeks to address this dilemma.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Bachelard is critical of ‘correspondences that have been examined
too empirically’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn26" name="_ednref26" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></a>
He speaks of a ‘need to ‘dephilosophize’ to shun the allures of culture to
place ourselves on the margin of convictions acquired through long
philosophical inquiry on the subject of scientific thinking. Philosophy makes
us ripen quickly, and crystallises us in a state of maturity’.<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_edn27" name="_ednref27" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></a>
Foresight partially resolves this
creativity seizure. Wild card management systems, for example, attempt to exit
from this classified thinking. </span></div>
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<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">CONCLUSION</span></div>
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<br /></div>
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<span lang="EN-US">Restricted resources are often subject to regulatory controls that
attempt to secure smooth exchange transitions. Commodities that are exposed to
volatile environmental conditions either in production or distribution are
protected by networked underwriting and secure reserve provisions. These
mechanisms are so swift and efficient in securing contingency, that one can
accurately forecast allowances for indemnity. Futures markets, re-insurance,
and even some aspects of stock markets are indicative of this reliability. The
fact that we can even talk of indemnity, demurrage, insurance, or contingency
illustrate our appraisals confirm a degree of subjectivity, unpredictability
and inexplicability that we cater for. Meteorology is perhaps one area of
recent interest testing; terrorism another. All very impressive. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Discussing the volatility of dependency on fossil fuels both for
consumers as well as for producers, former Saudi oil minister and OPEC
delegate, Shiek Yamani, succinctly stated that people did not leave the ‘Stone
Age’ because of a lack of stones. In spite of deceivingly accelerated
technological change, our dependency on fossil fuels epitomizes the fact that
we seem unable to address this creativity seizure or exit from this impasse.
Foresight can assist innovation management address these problems. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Forcing human behaviour descriptions or observations to fit neat
schema and dismissing misfits as pathologies has proved to be costly and
unethical. Attempting to forcefully direct the future according to
predetermined goals has wrecked havoc and depleted strategic resources.
Maintaining complex structural infrastructure has not settled disparities or
justice. Reconciling consumption with production, experience with theory, or
the past with the future, cannot be met without the analytic discernment of
reality. Uncertainty and ambiguity are recurring features of this reality. In
the past such discrepancies were addressed by the deployment of historicism,
myths, irrational values, faith and belief systems, all to a certain extent
still prevalent today. Some contexts have re-structured their plausibility
structures or value-definitions to facilitate uncertainty and ambiguity. </span></div>
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<span lang="EN-US">Foresight can be developed to steer the future more coherently.
Research and development of foresight need hybrid approaches that engage
participants willing and able to transgress, explore, and innovate creatively.
New knowledge clusters need to be designed and assembled to tri-dimensionalise
time to look at the future free from the misconceptions of the past. </span></div>
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<b><u><span lang="EN-US">References<o:p></o:p></span></u></b></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref1" name="_edn1" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></a> Wagner,
1995, A Sociology of Modernity, <st1:place w:st="on">London</st1:place>,
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Foucault, 2003, The Order of Things, <st1:place w:st="on">London</st1:place>,
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Foucault, 2003: The Order of Things, <st1:place w:st="on">London</st1:place>,
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref5" name="_edn5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></a>
Foucault, 2002: The Archaeology of Knowledge, London Routledge, p74</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref6" name="_edn6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></a><span lang="FR"> Canguilhem, 1989, Problemes et
Controverses, Paris, Librairie Philosophique J. Vrin, p.14<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref7" name="_edn7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></a>
Foucault, 2003: The Order of Things, <st1:place w:st="on">London</st1:place>,
Routledge p.268</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref8" name="_edn8" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></a> Popper,
1989, Conjectures and Refutations, The Growth of Scientific Knowledge, <st1:place w:st="on">London</st1:place>: Routledge, p. 34</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref9" name="_edn9" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></a> <span lang="EN-US">Russell, 1994, Logic and Knowledge, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>: Routledge, p270<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref10" name="_edn10" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></a> Benn,
1997, Adults Count Too, <st1:place w:st="on">London</st1:place>,
NIACE, p 29</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref11" name="_edn11" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></a> <span lang="EN-US">Russell, 1994: Logic and Knowledge, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>: Routledge 146<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref12" name="_edn12" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></a> <span lang="EN-US">Wittgenstein, 1997, Tractatus
Logicus Philosophicus, London Routledge, p.65<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref13" name="_edn13" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></a> <span lang="EN-US">Adorno, 1982, Against Epistemology, <st1:place w:st="on"><st1:city w:st="on">Oxford</st1:city></st1:place>, Basil Blackwell,
p.22<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref14" name="_edn14" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></a> <span lang="EN-US">Adorno, 1982: Against Epistemology, <st1:place w:st="on"><st1:city w:st="on">Oxford</st1:city></st1:place>, Basil Blackwell, p
11<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref15" name="_edn15" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></a> <span lang="EN-US">Bachelard, 1971, The Poetics of
Reverie, <st1:place w:st="on"><st1:city w:st="on">Boston</st1:city></st1:place>,
Beacon Press, p. 4<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref16" name="_edn16" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></a> <span lang="EN-US">Gadamer, 1976, Philosophical Hermeneutics,
Berkeley, University o California Press, p/ xxvi<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref17" name="_edn17" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></a> <span lang="EN-US">Gadamer, 1976: Philosophical
Hermeneutics, <st1:city w:st="on">Berkeley</st1:city>, University o <st1:place w:st="on"><st1:state w:st="on">California</st1:state></st1:place> Press, p/ 39<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref18" name="_edn18" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></a>
Gadamer, 1976 Philosophical Hermeneutics, <st1:city w:st="on">Berkeley</st1:city>,
University o <st1:place w:st="on">California</st1:place>
Press, p/:11</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref19" name="_edn19" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></a> <span lang="EN-US">Audi,1999, The <st1:city w:st="on">Cambridge</st1:city>
Dictionary of Philosophy, <st1:place w:st="on"><st1:city w:st="on">Cambridge</st1:city></st1:place>,
CUP, p. 173-4<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref20" name="_edn20" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p.28<o:p></o:p></span></div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref21" name="_edn21" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 39<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref22" name="_edn22" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 54 <o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref23" name="_edn23" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 57<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref24" name="_edn24" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 58<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref25" name="_edn25" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></a><span lang="EN-US"> Bachelard, 1968, The Poetics of
Space, NY, Orion Press, p.75<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref26" name="_edn26" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></a><span lang="EN-US"> Bachelard, 1968 The Poetics of
Space, NY, Orion Press, p. 193<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref27" name="_edn27" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></a><span lang="EN-US"> Bachelard, 1968 The Poetics of
Space, NY, Orion Press, p.236<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/meiny/Documents/Foresight.docx#_ednref28" name="_edn28" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[28]</span></span><!--[endif]--></span></a> <span lang="EN-US"><o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Wittgenstein, 1997, Tractatus
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Bachelard, 1971, The Poetics of
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Gadamer, 1976, Philosophical Hermeneutics,
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Hermeneutics, <st1:city w:st="on">Berkeley</st1:city>, University o <st1:place w:st="on"><st1:state w:st="on">California</st1:state></st1:place> Press, p/ 39<o:p></o:p></span></div>
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Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p.28<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 39<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 54 <o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 57<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US">Sayre, 1976, Cybenetics and The
Philosophy of Mind, <st1:place w:st="on"><st1:city w:st="on">London</st1:city></st1:place>,
Routledge, p 58<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span><span lang="EN-US"> Bachelard, 1968, The Poetics of
Space, NY, Orion Press, p.75<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span><span lang="EN-US"> Bachelard, 1968 The Poetics of
Space, NY, Orion Press, p. 193<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span><span lang="EN-US"> Bachelard, 1968 The Poetics of
Space, NY, Orion Press, p.236<o:p></o:p></span></div>
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<span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span> <span lang="EN-US"><o:p></o:p></span></div>
Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0tag:blogger.com,1999:blog-4502218779192774330.post-76688537712336040872013-06-18T11:06:00.002-07:002013-06-18T11:06:42.674-07:00Dissemination and Implementation<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<b><span lang="EN-US" style="font-size: 14.0pt; line-height: 200%;">Dissemination and Implementation <o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Once policies have been forged it is essential to ensure these are
disseminated and implemented. Many academic research projects often risk
compromising their efficacy because of fundamental flaws in their dissemination
and implementation. Once a project has been underwritten a diagram for its
sequential implementation ought to be mapped out in the original proposal.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Dissemination and implementation are not two distinct features. A
policy paper may be disseminated but not implemented only if implementation is
resisted or dissemination is not efficiently delivered. Dissemination is simply
availing useful information about the proposed project to identified parties
through reliable ‘communication conveyors’ and should ideally make
implementation a natural corollary if these conditions are satisfactorily met. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">A ‘targeted approach’ is essential to any successful dissemination
policy. It is crucial to base dissemination and implementation on ‘research
intelligence’ that identifies specific ‘deliverables’ and relevant ‘user
communities’. These can be broached through selective mediums and targeted
marketing. This information should be collated in the original proposal and
should include a business plan for its perusal. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Implementation ought to be based when possible on ‘consensus-building’
that creates a demand for the implementation based on relevance. ‘User
communities’ can be ascertained from ‘data based driven information’, like ‘metadata
registries’ or ‘web-based’ demand assessments or any other empirical raw
material warehouse that be mined. These are the essential features of any
successful proposal and subsequent dissemination or implementation policy. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">All projects should incorporate a clearly defined ‘protocol’ that ensures
dissemination and implementation can be technically measured. Such a protocol
could be facilitated by ensuring the features related to dissemination and
implementation marketing are coherently defined in the original project’s
feasibility proposal. ‘End-user relevancy’ of any project determines demand
measurements facilitating a ‘targeted approach’. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">In any knowledge-based research milieu it is crucial to ‘harmonize’
research protocols. These should be designed to ensure dissemination and
implementation can be assured prior to project approval. One important feature
of any project ought to be specifically designed ‘tracking-templates’ already defined
in the original project design that can progressively track dissemination and
implementation. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">These tracking-templates ought to be aligned to project finance
whereby funding could be availed incrementally in relation to dissemination and
implementation tracking projections criteria being met. Project management of
concrete implementation could be tracked in relation to previously determined ‘user-relevance’
and ‘end-user feedback’. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">This can be achieved by conjoining ‘foresight’ and ‘hind casting’
measurements within the ‘tracking-template’ funding matrix. Finance would be
exchanged in trounces against piecemeal delivery of tangible implementation indicators,
adhering to specific time-frames. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US">Should a project anticipate stakeholder ‘resistance’ to
implementation of the policy being delivered, these tracking-templates could where
possible incorporate an end-user ‘compliance requisite’ that could be
determined through foresight. Compliance could be assured through ‘incentive-induced’
implementation ‘responsibility sharing’ whereby previously identified end-users
would be burdened with compliance through compliance mechanisms specifically
designed to be in-built in the implementation policy that exclude or neutralize
resistance. These implementation procedures would use foresight to determine
anticipatory and sentient feedback resistance. </span></div>
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<span lang="EN-US">Compliance could be achieved by making implementation a necessary
condition for contingent or collateral benefits or even service-provisions the
end-user may demand from ancillary fonts the policy-maker may control as a jurisdiction
regulator. These measurements could be identified and gauged in the original
project research intelligence submissions and thus incorporated in the
tracking-template design. (e.g. VAT collection.)</span></div>
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<span lang="EN-US">Such a scenario of resistance would be envisaged when policy implementation
is resisted because of burdens that seemingly outweigh benefits to the end-user
or a lack of utility value in the deliverable. Policy dissemination in the case
of resistance would basically see a shift from disseminating and later implementing
the policy, to merely first disseminating the compliance requisites against communicating
sanctions and benefits that ensure implementation in the immediate future. </span></div>
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<span lang="EN-US">Where the policy promoter can only champion policy against
resistance without recourse to incentives or sanctions, implementation and
dissemination require further elaboration and an inversion of resource
deployment. Here the project requires consistent prior dissemination based on
knowledge gleaned from stockholders that includes content-calibration targeting
the utilitarian values of the proposed deliverables, professional status of
users and their facilitators, technical apparatus potential, production
environment, competitive skills, market requisites, memory institutions, and
the cultural configuration of the end users simultaneously, while promoting the
long-term benefits of the proposed policy implementation. Here the targeted dissemination
approach could rely on inter-comparative assessments and gradual marketing to encapsulate
resistance and recruit consent. Such a strategy would have to be included in
the original research proposal.</span></div>
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<span lang="EN-US">Should such a policy proposal predict stake-holder resistance to the
extent of making the prospects of immediate implementation appear futile, the
only justification of pursuing the project would be assumed to be the benefits
of protracted ‘dissemination’ towards some deferred implementation based on the
necessity or benefits of the project gradually becoming apparent. In such a
scenario one would not expect the funding to be determined by implementation
measurements, rather, the focus ought to be directed at accentuating the policy
relevancy through systematic marketing and long-term dissemination, postponing
implementation to a more expedient future. </span></div>
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<span lang="EN-US">This resonates the need to have project designs scientifically
rationalized and harmonized to ensure feasibility is predicated against
realistic appraisals of implementation forecasts as an axiomatic underpinning
of all policy design. Foresight tracking of dissemination and implementation is
an essential premise of any project feasibility calculus. </span></div>
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Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0tag:blogger.com,1999:blog-4502218779192774330.post-454935625463491842013-06-18T11:03:00.002-07:002013-06-18T11:03:21.135-07:00The Battle Roar of Silence - Foucault and The Carceral System<div class="MsoNormal" style="line-height: 150%; tab-stops: 95.65pt; text-align: justify;">
<span style="font-size: 12.0pt; line-height: 150%;">‘The Battle Roar of Silence –
Foucault and The Carceral System’ - Meinrad Calleja - Faraxa Publishers<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; line-height: 150%;">Having read most of Michel Foucault’s
works, this book primarily about the carceral system was not singularly
influenced by his ‘Discipline and Punish – The Birth of the Penitentiary’. The
book is influenced by Foucault’s general system of archaeological and
genealogical investigation of discourse, knowledge and power, explicated
forcefully and provocatively throughout his works. This investigation was actually conceived in
several stages, both readings related to Foucault, as well as the other topics
covered in my text. It was the result of systematic reading concerned with the
despotism of power, and the flaws of democracy. It was a text moved by the rapid
erosion of human rights and justice. This is a political text. <o:p></o:p></span></div>
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<span style="font-size: 12.0pt; line-height: 150%;">My readings of Foucault were
undertaken in an order that was different to the chronological order Foucault
wrote his texts. The Foucault texts I read were written by Foucault in the
following chronological order: ‘Madness and Civilisation’, ‘The Birth of the
Clinic’, ‘The Order of Things’, ‘The Archaeology of Knowledge’, ‘Discipline and
Punish’, and the three volumes of ‘The History of Sexuality’. I started off reading his ‘Discipline and Punish’,
followed by ‘Madness and Civilisation’, the three volumes of ‘The History of
Sexuality’, ‘The, Archaeology of Knowledge’, ‘The Order of Things’, and
finally, ‘The Birth of the Clinic’, also reading some other texts of his at
some point during this reading. The point of this chronological presentation is
simply that Foucault’s thought was constantly evolving, and he was regularly
revising his own thoughts, as even the changes in various editions of his work
illustrate. Thus the order I undertook, quite unintentionally, allowed me to
note aspects of this evolution, and the relevance of this change. Having read
the above-cited major works, I then ventured to read a number of other French
thinkers that either influenced Foucault (like Bachelard, Canguilhem, and
Derrida among others), as well as those that were influenced by Foucault (like Badiou,
Deleuze, Guattari, and Lyotard). Some years later, I read a number of Foucault
‘readers’ by authors like Gutting, Oliver, and, one of my favourite ‘readings’
(for it corroborated my interpretation and reading), Deleuze. <o:p></o:p></span></div>
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<span style="font-size: 12.0pt; line-height: 150%;">Another part of my investigation
concerned the philosophy of punishment, including readings on morality, ethics,
justice, law, human rights, and carceral systems. Here my search, incidentally
via comments Said made about Bachelard, and Derrida about ‘the wisdom of the
prison cell’, also explored ‘space’ readings. This led to readings on
psychoanalysis, particularly the works of Freud, Fromm, and Marcuse, and the
relationships between psychoanalysis and mind. Other subjects like neurology,
institutionalisation, cybernetics, media imagery, organised crime dynamics, and
political culture were also useful. The relationships of these
knowledge-clusters to the carceral system discourse and globalisation
illustrated that the spirit of ‘democracy’ was rapidly being eroded by despotic
legal systems built upon the very carceral system discourse. Citizens in various jurisdictions were
suffering in silence the consequences of these despotic systems sustained
primarily by deception.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt; line-height: 150%;">‘The Battle Roar of Silence –
Foucault and The Carceral System’ actually shows how these despotic forces
operate to deny political literacy, consciousness, and the exercise of
fundamental human rights. The importance of this book is that it actually
highlights the deficiencies and ruthlessness of neo liberalism, and the limits
of freedom it imposes. This book shows how freedom is gradually being
‘circled-in’ by ‘governmentality’, that actually structures the plausibility of
its logic and discourse through the carceral system. This text is a
politically-charged critique of a subtle ideology that has felt comfortable
enough to raise its ugly head safe in the knowledge it can despotically oppress
simply because the discourse it has created via institutions like the carceral
system, can be circulated to recruit consent and constrain contestation, while
consumers of this discourse suffer in silence. The accumulated suffering of
these citizens has now become ‘The Battle Roar of Silence’. People all over the
world are close to reaching their ‘tipping-point’, and many of those who have
realised they will only be saved by themselves, have in fact translated their
‘silence’ into a ‘battle roar’ of affirmative action of revolt. These citizens
now take to street to battle against vicious riot squads and power hungry
despots. Reading ‘The Battle Roar of Silence – Foucault and The Carceral
System’ allows readers to understand these complex dynamics. Its also liberates
citizens from the constraints of despotic dominance. <o:p></o:p></span></div>
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<span style="font-size: 12.0pt; line-height: 150%;"> Meinrad Calleja</span></div>
Anonymoushttp://www.blogger.com/profile/09580261020623558076noreply@blogger.com0