Holotopia
Contents
Holotopia
Imagine...
You are about to board a bus for a long night ride, when you notice two flimsy, flickering streaks of light emanating from two wax candles, placed in the circular holes where the headlights of the bus are expected to be. Candles? As headlights? You rub your eyes in disbelief. What sort of nonsense is this? A weird joke? An art project?
Well of course, the idea of candles as headlights is absurd. So why talk about it? The reason is that on a much larger scale—where the things such as our society, and the way we handle information, are so large that we cannot see them with naked eye—this absurdity has become reality.
By depicting our society as a bus, and the way we handle information as a pair of candle headlights, the Modernity ideogram renders our contemporary situation in a nutshell.
Our proposal
The crux of our knowledge federation proposal, which is detailed on this website, is to change the relationship we have with information.
What is our relationship with information presently like? Here is how Neil Postman described it:
"The tie between information and action has been severed. Information is now a commodity that can be bought and sold, or used as a form of entertainment, or worn like a garment to enhance one's status. It comes indiscriminately, directed at no one in particular, disconnected from usefulness; we are glutted with information, drowning in information, have no control over it, don't know what to do with it."
Suppose we handled information as we tend to handle other man-made thing—by suiting it to the purposes that need to be served. What would information be like? How would it be used? By what methods, in what ways and by whom would it be created? What new information formats would emerge, and supplement or replace our traditional books and articles? How would the use of information technology be different? What would our public informing be like? And our academic communication, and education?
The substance of our knowledge federation proposal is a complete and academically coherent answer to those and other related questions; an answer that is not only described and explained, but also implemented—as a collection of real-life embedded prototypes.
In the language of our metaphor, what we have proposed is a complete prototype of the lightbulb.
Seeing things whole
The Information ideogram, shown on the right, serves to explain the principle of operation of the 'lightbulb'; and in what way the information that it emits is different. The ideogram shows an "i", which stands for "information", as composed of a circle placed on top of a square. The square stands for looking at a theme of interest from all sides; it also represents the detailed and technical information, which is the characteristic product of the sciences. The circle represents the function, or the main point of it all—which might be an insight into the nature of a situation, showing how the situation may need to be handled; or a rule of thumb, pointing to a general way to handle situations; or it may be a project that implements such handling.
As everything in our proposal, this design itself is a product of knowledge federation. In part it is an adaptation of a well-known insight from computer science (called "object orientation")—that the details must be stowed away (within the 'square'), so that only the requisite functions may be offered (as the 'circle') to the next larger whole. This idea can easily be understood if one thinks of the automobile, where the details (the engine, the electrical circuitry...) are hidden under the hub, and only what is needed for operating the vehicle (the steering wheel, the instruments...) is made visible and accessible to the driver.
The BottomUp - TopDown intervention tool for shifting positions, which was part of Holotopia's pilot project in Kunsthall 3.14, Bergen, suggests transcendence of fixed relations between top and bottom, and builds awareness of the benefits of multiple points of
view; and moving in-between.
We call the practice that implements this principle (the principle of operation of the 'lightbulb') knowledge federation.
Political federation brings smaller units together, to give them visibility and impact. Knowledge federation does that to information. Its goal is to turn pieces of information into effective information (which fulfills core purposes). The goal of knowledge federation is to restore knowledge to power.
We here refer to the proposed 'lightbulb' by the pseudonym holoscope, to highlight its distinguishing characteristic— that it helps us see things whole.
The holoscope uses suitable information in a suitable way, to illuminate what remained obscure or hidden, so that we may correctly see the shape and the dimensions of the whole (correct our perspective).
The holoscope complements the usual approach in the sciences:
Science gave us new ways to look at the world, and our vision expanded beyond bounds. The telescope and the microscope enabled us to see the things that were too distant or too small to be seen by the naked eye. At the same time, science had the tendency to keep us focused on things that were either too distant or too small to be relevant – compared to all those big things nearby, which now demand our attention. The holoscope is conceived as a way to look at the world that helps us see any chosen thing or theme as a whole – from all sides; and in correct proportions.
A proof of concept application
What difference will the holoscope make? The Holotopia prototype, which is currently under development, is a proof of concept application.
An assessment of the general condition we are in, which has been produced by The Club of Rome, provided us a benchmark challenge for putting the holoscope to a test. Based on a decade of this global think tank's research into the future prospects of mankind, a half-century ago, Aurelio Peccei issued the following warning:
"It is absolutely essential to find a way to change course."
Peccei also specified what will need to be done to "change course":
"The future will either be an inspired product of a great cultural revival, or there will be no future."Can the 'headlights' we are proposing help our society "change course"? And if they can—what new course will result?
A vision
As a vision of a possible future, the holotopia presents an affirmative answer to the question in this website's preamble:
Think about the world at the twilight of the Middle Ages and the dawn of the Renaissance: devastating religious wars, terrifying epidemics… Think of the scholastics pondering about the angels dancing on a needlepoint; and Galilei in house arrest, whispering “and yet it moves” into his beard. Observe that the problems of the epoch were not resolved by focusing on those problems, but by a slow and steady development of an entirely new approach to knowledge. Several centuries of comprehensive evolution followed. Could a similar advent be in store for us today?
By using the holoscope to illuminate our contemporary situation, we show that just as the case was in Galilei's time, a whole new order of things or paradigm is ready to emerge.
Like the familiar utopias, the holotopia is a vision of a highly desirable future. This future vision is indeed more desirable than what's been offered by most utopias—whose authors lacked the information to see what is possible. But unlike the utopias, the holotopia is readily realizable—because we already own the information that is needed for its fulfillment.
Making things whole
In what way exactly do we need to "change course", to pursue and fulfill the holotopia vision?
From all the detailed information that we carefully selected and considered, and organized and made available in the square so that this claim can be verified, we distilled a simple principle or rule of thumb: We need to see ourselves and what we do as parts in a larger whole or wholes; and act in ways that make those larger wholes more whole.
But this is, of course, exactly the course of action that the Modernity ideogram is pointing to.
It is also a radical alternative to what is now common: Instead of considering them a means to an end, and a product of our past, we reify not only our science, journalism and education, but also the corporation, the "democracy" and all our other institutions. A within such narrow confines, we pursue what we consider "our own interest" competitively—trusting that "the free competition" or "the invisible hand" of the market or the academic "publish or perish" will turn our self-serving acts into the greatest common good. Which is, in the light of our presented evidence, perceived as markedly "Middle Ages". <p>Hence this formula (which Vibeke didn't like, but since nobody's reading this yet, let's leave it for now as Dino's private joke and foible, because it points to some subtleties which we may later unpack and look at):
But seek ye first the systemic wholeness, in all matters and on all levels of detail; and all these things shall be added unto you.
An initiative
The goal of the Holotopia initiative is to facilitate and streamline the realization of the holotopia vision.
We chose Margaret Mead to be the icon of this initiative. Her familiar dictum points to the initiative's core mission:
"Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has."
It is, however, the 'small print' that we found most useful—Mead's insights, based on her research, into what exactly distinguishes "a small group of thoughtful, committed citizens" that is capable of making a large difference.
The following Mead's observation, made more than fifty years ago, points to an immediate effect of the Holotopia initiative:
"One necessary condition of successfully continuing our existence is the creation of an atmosphere of hope that the huge problems now confronting us can, in fact, be solved—and can be solved in time."
Federating the holotopia
Five insights
The holotopia vision is federated and made concrete in terms of the five insights.
Strategically located in five pivotal domains:
- values (the "pursuit of happiness"), the convenience paradox insight
- innovation (the way we use our creative powers, the technology, and our growing capacity to induce change), the power structure insight
- communication (the way we handle information, and the way new communication media are put to use), the collective mind insight
- foundations for truth and meaning (or knowledge about knowledge or epistemology), the socialized reality insight
- method (science, language, and whatever else is now trustingly used to create our worldview, and make sense of things), the narrow frame insight
the five insights point, respectively, to
- a revolution in values and in culture, similar to the Renaissance
- a revolutionary improvement in the efficiency and effectiveness of human work, similar to what the Industrial Revolution made possible
- a revolution in communication, similar to what resulted from Gutenberg's invention
- a revolution in our use of knowledge, reminiscent of the Enlightenment
- a revolution in our capability to understand our world and ourselves, similar to what Science made possible
At the same time, the five insights provide a framework for conversing about, and understanding, in an informed and effective way how breakthroughs can be achieved on a variety of age-old or yet-to-be-recognized frontiers, such as
- how to put an end to war
- where the greatest possible contribution to human knowledge might reside
- how "digitalization" and "digital transformation" may need to be peformed
- how to revolutionize religion
- in what way exactly we may need to change education
The dialogs about the five insights and other related themes will engage our collective creativity to deepen our understanding. The produced materials (edited and presented as art exhibitions, text, film...) will communicate the resulting insights and give them impact.
A strategy
While each of the five insights will alone show us our time and condition in a similar light as we might see the state of the world in Galilei's time, from which the Enlightenment emerged, even more illuminating are their relationships. By exploring them, we realize that we cannot meaningfully respond to any of those insights, without responding to them all.
A larger, overarching insight results:
Comprehensive change might be easy, even when smaller and obviously necessary changes may seem impossible.
This insight points to the strategy that holotopia represents as a meme or a 'brand' —where instead of focusing on specific problems, or specific changes, we consciously aim to understand, and strategically transform, the very order of things that holds them in place.
What could be more genuinely interesting than a meeting of knowledgeable people discussing how the humanity's perennial ideals now can realistically be reached? Even a meeting that completely fails to scale up to this potential can be a spectacle—by exhibiting the negative socialization that still hinders us from seeing what goes on, and taking part in it. Who would ever go back and watch Donald Trump's latest mischiefs on TV?
A project
Holotopia is an artistic update of everyday reality.
We are reminded of Michelangelo painting his frescos on the ceiling of the Sistine Chapel—and in the very heart of the old order of things sowing the seeds of "a great cultural revival". The Holotopia project is a collaboration of artists, scientists, knowledge-work media developers, young people, children and other stakeholders. We work together, and we all work as artists.
A space
A snapshot of Holotopia's pilot project in Kunsthall 3.14, Bergen.
Holotopia undertakes to develop whatever is needed for "changing course". Imagine it as a space, akin to a new continent or a "new world" that's just been discovered—which combines physical and virtual spaces, suitably interconnected.
In a symbolic sense, we are developing
- A fireplace
- A library
- A workshop
- A gallery
- A stage
The Box
A model of The Box.
Holotopia's Box is an object designed for 'initiation' to holotopia, a way to help us 'unbox' our conception of the world and see, think and behave differently; change course inwardly, by embracing a new value.
We approach The Box from a specific interest, an issue we may care about—such as communication, or IT innovation, or the pursuit of happiness and the ways to improve the human experience, and the human condition. But when we follow our interest a bit deeper, by (physically) opening the box or (symbolically) considering the relevant insights that have been made—we find that there is a large obstacle, preventing our issue to be resolved.
We also see that by resolving this whole new issue, a much larger gains can be reached than what we originally anticipated and intended. And that there are other similar insights; and that they are all closely related.
Icons and stories
Since what we are presenting is a prototype—or in other words a modelof a handling of information that can and needs to be implemented on a large scale, to give us effective knowledge—we take the liberty to incorporate some of the insights into our models without showing how they might be federated. Those insights are here represented by suitable icons, and made accessible by telling stories. This roughly corresponds to the technique that good journalists tend to use—where important issues are pointed to by telling interesting and "sticky" people and situation stories.
Each of the five insights will be federated by referring to specific icons and stories. In addition, we honor Margaret Mead as the icon of the holotopia, Socrates as the icon of the academia, Galilei as the icon of science, and Einstein as the icon of modern science.
A vocabulary
Science was not an exception; every new paradigm brings with it a new way of speaking. On the other hand, the only way to truly understand a paradigm is by stepping into its own scheme of things, its own manner of speaking, and experiencing how different yet coherent it is. The proof of the pie is, indeed, in eating it.
While a deeper understanding of the holotopia may require time, and a dialog, the following sample of our keywords will already give an idea of the structure of the case or the argument we are presenting to the academia. We are showing that "developing knowledge federation as an academic field and a real-life praxis" is indeed part of academia's social function, and a natural and necessary continuation of the academic tradition.
- Keyword
We use truth by convention to define concepts. The kind of truth used in mathematics. Alternative to reification. "When I say X, I mean Y." The icon is ... Quine, who observed that it's "the sign of maturing" of every science. Why not our knowledge work at large?
This allows us to NOT use the candle, to NOT reify the 'candle'—but to create the way we look at the world!
Furthermore, a keyword is, by convention, a way of looking. It's not REALITY – but a way to look at experience, to see it from a certain angle, to comprehend it in a certain way.
This allows us to create the 'headlights' (instead of adopting them from the past)
- Academia
"Institutionalized academic tradition". We are extending our proposal to academia.
- Epistemology vs. socialization
Although these two keywords are not exactly antonyms, we here present them as two alternative means to the same end. What makes us believe that an insight is trustworthy, and needs to be acted on? How do we know that what we believe is "true"? Epistemology is knowledge of knowledge, and the insights and rules of thumb that follow from it. Socialization is an alternative—where we accept something as "true" because (often through innumerably many subtle 'carrots and sticks', and in our formative age while our critical faculties are not yet developed) we have been socialized to do that.
Pierre Bourdieu here plays the role of an icon. His keyword "doxa", whose academic usage dates back all the way to Plato, points to the experience that what we've been socialized to accept as "the reality" is the only one possible. Bourdieu contributed a complete description of the social mechanics of socialization (which he called "theory of practice")—which includes an explanation of the relationship socialization has with power. A subtle but central point is that today "house arrest" is no longer needed; the victory of socialization over epistemology can be achieved by completely different means.
The stories of Socrates and Galilei will illustrate that epistemology—as an antidote to power-driven socialization—is what the academic tradition has been since its inception. The image of Galilei in house arrest is there to highlight that the evolution of knowledge can be arrested. Could it be similar today?
- Mirror
This metaphor, central to our proposal, represents the situation or condition the academia has reached in its hitherto evolution. We've been socialized to keep busy, to "mind our own business". Hence we don't see the mirror. Yet it's there. The evolution of our tradition has brought us here, to this mirror. Our very next step is to stop and self-reflect.
Our point—which we've elaborated in an "academically thorough way"—is that when the epistemological evidence is carefully considered, the evolution leads us through the mirror—and into a whole new academic reality.
The holoscope is a prototype of that reality.
The larger picture is that the academia must guide our society through the mirror—and to a new social reality. That's of course what the holotopia is about.
- Wholeness
The quality shared by a healthy organism and a well-constructed and well-functioning mechanism. Only when all the pieces are in place is the wholeness as the quality present. It makes all the difference!
The idea of wholeness is illustrated by the bus with candle headlights. The 'bus' is not whole—and we don't see that. While in our present paradigm creating the holoscope (the 'headlights') is nobody's business, or interest, in the proposed paradigm that is indeed the first thing we need to focus on and achieve. We cannot aspire to wholeness by 'driving in the light of a pair of candles'.
- Tradition vs. design
Tradition and design are two alternative ways to wholeness. Tradition relies on Darwinian-style evolution; design on awareness of the whole and deliberate action. The point here is that when tradition can no longer be relied on, design must be used.
Anthony Giddens is the Holotopia's icon of design and tradition. And of the insight that our contemporary condition can be understood as a precarious transition from one way of evolving to the next. We are no longer traditional; and we are not yet designing. And isn't that precisely what the Modernity ideogram, that bus with candle headlights, is telling?
- Design epistemology
The design epistemology is the crux of our proposal. It means considering knowledge work institutions, tools and professions as systemic elements of larger systems; instead of reifying the status quo (as one would naturally do in a traditional culture).
The design epistemology is the epistemology that suits a culture that is no longer traditional.
The design epistemology is a direct expression of the new "relationship we have with information", which is the subject of our proposal.
- Prototype
When Information is no longer conceived of as an "objective picture of reality", but an instrument to interact with the world around us—information cannot be confined to academic books and articles. The prototypes serve as models, as experiments, and as interventions.