(On Kevin Kelly’s “The New Socialism,” Paul Ward’s Medea Hypothesis, Steven Shaviro’s “Against Self-Organization,” and more.)

Self-organizing adaptive systems and other networks are more than just the flavor of the philosophical month; they are a model increasingly used to make sense of the natural and cultural worlds. Generally it’s assumed that such distributed self-organization is a good thing and that our intelligence needs to mirror it as best as possible. This message is reiterated in books like Daniel Goleman’s Ecological Intelligence, a worthy recent entry onto the popular market by the psychologist who popularized the terms social intelligence and emotional intelligence. Summarizing the research of ecological economists and industrial ecologists, among others, Goleman argues that what we need is a “radical transparency” about the entire production and consumption cycle of the products we buy. I’ve only skimmed the book, but I imagine that this argument can be added to the social and emotional intelligence arguments he’s previously made, and perhaps to a “political intelligence” piece that may need to be better developed, so that what we’d get is a radical transparency about the ecological and social justice impacts of the things that make up our world.

Transparency and complexity would seem to go hand in hand, then: the more we are aware of the causal loops making up the increasingly complex systems of our uncertain world, the more capable we are of dealing with the results of those complex feedback loops. But there’s only so much knowing that can go around in a world that’s flooded with information, but in which that information comes primarily in the form of distraction. Both the distribution of knowledge and the economy of attention will be areas we’ll need to be concerned with more and more. On the latter, I highly recommend Sam Anderson’s New York Magazine piece “In Defense of Distraction,” an entertaining jaunt through the landscape of twenty-first century distraction, where attention is increasingly becoming a new currency, and attention aids, from neuroenhancement drugs to mindfulness training, will increasingly provide us with what we need to navigate the world (while remaining upwardly mobile).

To better map out the distributive politics of knowledge and of ecological (and other kinds of) intelligence, we may need to retrieve traditional ideological concepts like “socialism,” and also to examine our assumptions about the nature of the whole system (whether that be global capitalism, the biosphere, or the combination of the two). A couple of recent books and articles can help us think about the ethics and politics of globally distributed intelligence.

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