The Idea of Social Life

This paper reclaims the idea that human society is a form of life, an idea once vibrant in the work of Toennies, Durkheim, Simmel, Le Bon, Kroeber, Freud, Bion, and Follett but moribund today. Despite current disparagements, this idea remains the only and best answer to our primary experience of society as vital feeling. The main obstacle to conceiving society as a life is linguistic; the logical form of life is incommensurate with the logical form of language. However, it is possible to extend our conceptual reach by appealing to alternative symbolisms more congenial to living form such as, and especially, art.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/68336/2/10.1177_004839319502500201.pd

Why so serious? Theorising playful model-driven group decision support with situated affectivity

This is the author accepted manuscript. The final version is available from Springer via the DOI in this record.An integrative approach to theorising behavioural, affective and cognitive processes in modeldriven group decision support (GDS) interventions is needed to gain insight into the (micro-)processes by which outcomes are accomplished. This paper proposes that the theoretical lens of situated affectivity, grounded in recent extensions of scaffolded mind models, is suitable to understand the performativity of affective micro-processes in model-driven GDS interventions. An illustrative vignette of a humorous micro-moment in a group decision workshop is presented to reveal the performativity of extended affective scaffolding processes for group decision development. The lens of situated affectivity constitutes a novel approach for the study of interventionist practice in the context of group decision making (and negotiation). An outlook with opportunities for future research is offered to facilitate an integrated approach to the study of cognitive-affective and behavioural micro-processes in model-driven GDS interventions.This work was supported in part by the EU FP7-ENERGY- SMARTCITIES-2012 (314277) project STEEP (Systems Thinking for Comprehensive City Efficient Energy Planning

A Model of Collective Interpretation

We propose a cognitively plausible formal model of collective interpretation. The model represents how members of a collective interact to interpret their environment. Current theories of collective interpretation focus on how heedful communication among members of a collective (i.e., how much individuals pay attention to others' interpretations) improves interpretive performance; their general assumption is that heed tends to be uniformly beneficial. By unpacking the micromechanisms that underlie such performance, our model reveals a more complex story. Heedfulness can benefit interpretive performance. It can help collectives properly interpret situations that are especially ambiguous, unknown, or novel. Conversely, heedfulness also generates conformity pressures that induce agents to give too much weight to others' interpretations, even if erroneous, thereby potentially degrading interpretive performance. These two effects join into a nonmonotonic trajectory that represents how heed relates to interpretive performance: due to its beneficial properties, performance increases with heed until it peaks before degrading due to conformity pressures. The form of this nonmonotonic relationship is contingent on the nature of the task: ambiguous situations make collectives vulnerable to too much heed: ambiguity ignites conformism; novel situations make collectives dependent on heed: novelty requires multiple eyes to be seen. In addition to these results, our model offers a flexible platform that future work can use to explore collective interpretation in a variety of organizational and supraorganizational contexts.We propose a cognitively plausible formal model of collective interpretation. The model represents how members of a collective interact to interpret their environment. Current theories of collective interpretation focus on how heedful communication among members of a collective (i.e., how much individuals pay attention to others' interpretations) improves interpretive performance; their general assumption is that heed tends to be uniformly beneficial. By unpacking the micromechanisms that underlie such performance, our model reveals a more complex story. Heedfulness can benefit interpretive performance. It can help collectives properly interpret situations that are especially ambiguous, unknown, or novel. Conversely, heedfulness also generates conformity pressures that induce agents to give too much weight to others' interpretations, even if erroneous, thereby potentially degrading interpretive performance. These two effects join into a nonmonotonic trajectory that represents how heed relates to interpretive performance: due to its beneficial properties, performance increases with heed until it peaks before degrading due to conformity pressures. The form of this nonmonotonic relationship is contingent on the nature of the task: ambiguous situations make collectives vulnerable to too much heed: ambiguity ignites conformism; novel situations make collectives dependent on heed: novelty requires multiple eyes to be seen. In addition to these results, our model offers a flexible platform that future work can use to explore collective interpretation in a variety of organizational and supraorganizational contexts

The Sense of Society

Human society is unique in the animal kingdom in the degree to which it depends upon its members reflective awareness of self and society. Whereas much has been learned about the sense of self, little is known about the sense of society. This paper develops three points about the human sense of society: First, this sense is a feeling of life, what German writers have called Lebensgefuhl. The paper begins by defining feeling as a psychical moment or‘phase’of bodily activity. The paper later develops die idea mat what is felt of society is always an embodiment of its vital form; its social life. Second, die sense of society is a feeling of society, as distinct from a feeling in society and from a feeling of self. The middle third of die paper distinguishes these concepts and links die feeling of society to writings of Freud and Durkheim in which elements of this feeling are found. And third, feelings of society prominently include participation, love, and play. These feelings, which are embodiments of vital social form, are illustrated and discussed in die penultimate section of die paper. Having registered these three points, die paper concludes with a brief summary and discussion of implications for expanding die scope of inquiry in social science.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/71520/1/j.1468-5914.1994.tb00258.x.pd