Whenever the essential nature of things is analysed by the intellect, it must seem absurd or paradoxical. This has always been recognized by the mystics, but has become a problem in science only very recently.
In the words of Heisenberg, “What we observe is not nature itself, but nature exposed to our method of questioning.
This state of affairs is not inevitable. Humans were able to employ science and law to transform common holdings into a commodity and then into capital; we also have the ability to reverse this path, transforming some of our now overabundant capital into renewed commons.
Systems thinking is “contextual,” which is the opposite of analytical thinking. Analysis means taking something apart in order to understand it; systems thinking means putting it into the context of a larger whole.
There are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview in science and society, a change of paradigms as radical as the Copernican revolution. Unfortunately, this realization has not yet dawned on most of our political leaders, who are unable to “connect the dots,” to use a popular phrase.
The complexity and efficiency of the physicist’s technical apparatus is matched, if not surpassed, by that of the mystic’s consciousness – both physical and spiritual – in deep meditation.
Patterns cannot be weighed or measured. Patterns must be mapped.
Communication, according to Maturana, is not primarily a transmission of information, but rather a coordination of behavior between living organisms.
Deep ecology does not see the world as a collection of isolated objects but rather as a network of phenomena that are fundamentally interconnected and interdependent. It recognizes the intrinsic value of all living beings and views humans – in the celebrated words attributed to Chief Seattle – as just one particular strand in the web of life.
This exceptional ability to interconnect observations and ideas from different disciplines lies at the very heart of Leonardo’s approach to learning and research.
Leonardo did not pursue science and engineering in order to dominate nature, as Francis Bacon would advocate a century later, but always tried to learn as much as possible from nature. He was in awe of the beauty he saw in the complexity of natural forms, patterns, and processes, and aware that nature’s ingenuity was far superior to human design. Accordingly, he often used natural processes and structures as models for his own designs.
He had a deep respect for life, a special compassion for animals, and great awe and reverence for nature’s complexity and abundance. While a brilliant inventor and designer himself, he always thought that nature’s ingenuity was vastly superior to human design. He felt that we would be wise to respect nature and learn from her.
The natural world, on the other hand, is one of infinite varieties and complexities, a multidimensional world which contains no straight lines or completely regular shapes, where things do not happen in sequences, but all together; a world where – as modern physics tells us – even empty space is curved.
The principles of classical management theory have become so deeply ingrained in the ways managers think about organizations that for most of them the design of formal structures, linked by clear lines of communication, coordination, and control, has become almost second nature. This largely unconscious embrace of the mechanistic approach to management has now become one of the main obstacles to organizational change.
Throughout the living world, we find living systems nesting within other living systems.
From the systems point of view, it is evident that one of the main obstacles to organizational change is the – largely unconscious – embrace by business leaders of the mechanistic approach to management.
In the words of a Zen poem, At dusk the cock announces dawn; At midnight, the bright sun.
Since human needs are finite, but human greed is not, economic growth can usually be maintained through artificial creation of needs by means of advertising. The goods that are produced and sold in this way are often unneeded, and thus are essentially waste. The pollution and depletion of natural resources generated by this enormous waste of unnecessary goods is exacerbated by the waste of energy and materials in inefficient production processes. Indeed, as we discuss in Chapter 17, the.
We are but whirlpools in a river of ever-flowing water,” he wrote. “We are not stuff that abides, but patterns that perpetuate themselves.
Science is of no value unless it is accompanied by social concern.
The Chinese believe that whenever a situation develops to its extreme, it is bound to turn around and become its opposite.