fudgefactorfive
New Member
I've been re-reading Fritjof Capra's "The Web Of Life" (1996). It's a description of others' work in systems theory, cybernetics, self-organisation, complexity, entropy and cognition, and has the Santiago theory of cognition as its major theme, tied up with the work of Maturana and Varela on "autopoiesis". It's pretty challenging for me - I have no real formal education in science - but I think I have a layman's handle on it, and I love it.
In a chapter about self-organising molecular systems, he suddenly goes off on a tangent about the differences and similarities between organisms and societies of organisms. This is a theme that's often occurred to me. It's very easy to look at maps of cities and industrial zones and draw comparisons with bacterial cultures growing in a petridish, or alternatively going up a scale, calling a city's tranport systems its arteries, its manufacturies its organs, etc., with all the little ant-people in their different roles acting as specialised cells. I've heard ant nests described as "distributed intelligences" - more and more people make the same claim about humans.
However, Fritjof isn't pleased by such parallels. Citing Maturana and Varela (whose theories of autopoiesis describe how living beings come to be) he explains that while society as a whole does share some of the characteristics of self-organising, self-reproducing multicellular beings, the major difference is that organisms restrict the freedom of their components - the components exist (and are destroyed) purely for the continuation of the whole, while in societies, it should be the other way round - the society exists to preserve the components (people), not the other way round.
I can buy all that, it sounds reasonable. But he ends by saying:
My grasp of history is rubbish. So, is this true? Do fascist dictators tend to talk in terms of their nations being a living organism, a human body? And is this tendency mainly to be found in those with far-right views?
In a chapter about self-organising molecular systems, he suddenly goes off on a tangent about the differences and similarities between organisms and societies of organisms. This is a theme that's often occurred to me. It's very easy to look at maps of cities and industrial zones and draw comparisons with bacterial cultures growing in a petridish, or alternatively going up a scale, calling a city's tranport systems its arteries, its manufacturies its organs, etc., with all the little ant-people in their different roles acting as specialised cells. I've heard ant nests described as "distributed intelligences" - more and more people make the same claim about humans.
However, Fritjof isn't pleased by such parallels. Citing Maturana and Varela (whose theories of autopoiesis describe how living beings come to be) he explains that while society as a whole does share some of the characteristics of self-organising, self-reproducing multicellular beings, the major difference is that organisms restrict the freedom of their components - the components exist (and are destroyed) purely for the continuation of the whole, while in societies, it should be the other way round - the society exists to preserve the components (people), not the other way round.
I can buy all that, it sounds reasonable. But he ends by saying:
Totalitarian political regimes have often severely restricted the autonomy of their members and, in doing so, have depersonalised and dehumanised them. Thus fascist societies function more like organisms, and it is not a coincedence that dictatorships have often been fond of using the metaphor of society as a living organism.
My grasp of history is rubbish. So, is this true? Do fascist dictators tend to talk in terms of their nations being a living organism, a human body? And is this tendency mainly to be found in those with far-right views?