Sometimes the Web can make a beautiful, serendipitous nexus. Whilst pursuing two seemingly separate lines of thought in two seemingly separate universes (integral philosophy on Beams and Struts and education theory on the Change MOOC) I discovered a connection that makes me a little less schizophrenic and a little more dialectic.
Here’s my little self-absorbed tale of discovery: Jeremy Johnson commented on my Beams and Struts article (“The Singularity is Near-Sighted”) and recommended William Irwin Thompson’s wonderfully-titled “The Borg or Borges?” Here Thompson revisits one of his key concepts from Coming Into Being, that consciousness is a delay-space where different inputs from the senses are cross-referenced and their interactions stabilized, giving rise to a unique emergent self-awareness. Time is sort of slowed-down so that some of its components can get to know each other, exchange echoes, and establish a perspective.
In other words, human consciousness is the result of slowing down.
As Thompson so eloquently puts it:
Fast is fine for the programmed crystalline world of no surprises and no discoveries, but slow is better for the creative world of erotic and intellectual play.
This fits nicely with Clark Quinn’s Week 13 presentation on Slow Learning. Quinn writes in his opening blog post:
Really, I’m looking to start matching our technology more closely to our brains. Taking a page from the slow movement (e.g. slow X, where X = food, sex, travel, …), I’m talking about slow learning, where we start distributing our learning in ways that match the ways in which our brains work: meaningfulness, activation and reactivation, not separate but wrapped around our lives, etc.
Slow is the way to go. We’ve gotten so used to outsourcing our cognition to machines, to opening multiple tabs, and craving faster connection speeds that we’ve overlooked the exquisite work of evolution. Some see the brain as a vehicle for rapid computation. Perhaps that steam pouring out of our ears isn’t mere by-product. Maybe we’ll slow down and see it’s really the driving spirit, and we’ve been blowing it off and letting it dissipate as waste. Not the ghost in the machine, but the ghostly machine.
Forget machine. Forget ghost. We could call it, to paraphrase Yeats, a sustained glimpse out of Spiritus Mundi. Or it could simply be the dance of complexity teaching its steps to the dancer, inviting improvisation for the first time.
Thompson says it best, in conjunction with John Keats:
The field of consciousness has more to do with slowness and a higher dimensionality, even beyond the three of the physical volume of the brain, in which hyperspheres— or some other higher dimensional topology — involve simultaneity in a neuronal synchrony — in a pattern. A mind, in the opening words of Keats’s ‘Ode on a Grecian Urn’, is a ‘still unravished bride of quietness’, a ‘foster-child of silence and slow time’.
And now for the ironic part: I have made this connection between the cultural historian and mystically-mind Thompson and learning technology strategist Clark Quinn because of the internet, because I was taking on more than one field of study at once, and because of Twitter, blogs, and .pdf files.
In other words, I’m writing about slowing down because I’ve been living fast.
If there is a lesson here, it’s that we need a new term and a new understanding for how a person can live and think and create in relation to technology without having to adopt one of the two polarities of Luddite or Techie. If you’ve read my Beams and Struts article you know I’m skeptical of The Singularity. Still, our lives are interconnected with technology, and likely made better because of it. It’s a matter of how one stands in relation to technology. Is it a tool, or are you?
The writings of both Thompson and Quinn suggest giving precedence (and prescience) to human consciousness over its hyper technological extensions.