Agency and the Death of Steve Jobs

A Sunday School Lesson:

The common attitude about Steve Jobs reflects the old view of agency, especially in business: that one person causes things to happen. Most of us so hope that is true, but the reality is that Apple was much more than Steve Jobs and that Jobs could not have done iPads without Apple and Apple could not have done them without Jobs. Steve Jobs became for most people a handy reduction of the complexity of Apple.

The iPad is an emergence of all the parts working at Apple, much like this post, which is an emergence of the billions of underlying calculations and logical processes within my MacBook Pro. Whatever meaning you derive from the words in this post absolutely depends upon the regular mathematical and logical processes at work in the heart of my 2.4 GHz Intel Core i5 processor. These processes are causal: one process leads logically, predictably, and necessarily to the next process.

One might be tempted, then, to extrapolate the causality at work on the processor scale to the social blog post scale. This is a big mistake. The processes at work in my CPU do not cause the meaning that you and I see in this post. Those underlying electronic processes are necessary for meaning to emerge at this scale – a post on our computer screens – but they are not sufficient to explain it. Try it: follow the flow of electrons, translate them into a stream of 1s and 0s, watch as those trillions of 1s and 0s combine, split, store, dump, and interact, and you will never see any evidence – not even a glimmer – of the meaning in this post. You would see a fantastic light show, but you would not see this post or its meaning. You can't get from there to here.

At least not without a gradual process of emergence from network scale to network scale through the rhizome of this blog. The 1s and 0s aggregate into bytes to form letters (and I'm doing a lot of glossing here), but even the letter you think you see on your screen is an emergent entity. You are really looking at millions of pixels interacting in certain ways so that what you accept as letters emerge on your screen. As you see these emergent letters, the vaguest wisps of what we commonly think of as meaning are starting to emerge, but even here at the scale of morpheme and grapheme, you would be hard pressed to actually see the meaning in this post. You cannot find causality even at this nearby scale: morphemes and graphemes are necessary for meaning, but they, too, do not cause meaning. As the morphemes and graphemes aggregate in certain ways into words, then we get closer to our common concept of meaning, but even at this scale – so close at hand – it's very difficult to find the cause of the meaning that we see in this post.

Common meaning does seem to emerge as words aggregate into sentences. Ahh, this is it, we say. Now we have meaning, now we can explain meaning. Perhaps. But just for fun, take any sentence out of this post to stand alone:

At least not without a gradual process of emergence from network scale to network scale through the rhizome of this blog.

I chose the first sentence (yes, I know it is not a complete sentence) of the previous paragraph. It was handy. By itself, it means almost nothing, or almost anything, which is the same thing as far as meaning goes. Of course, it's difficult for you and me to read that sentence outside of the context of this blog post because we've already read it within context, but if you want some small fun, share that sentence with someone who hasn't read this post and see what meaning they make of it. I'm willing to bet not much.

So we have to move up to the paragraph level, then, for meaning to emerge? That helps, but not as much as we might hope. So move up to the post level? That's better, perhaps. If I've written well, then this post might have some hope of standing alone as a meaning-bearing artifact, but really, if you don't also have some sense of this blog in general and of the conversations about emergence, rhizomes, and connectivism, then does this post make much sense? I don't think so. If any of my Composition I students read this, they will not likely understand much of it. And of course, we have not yet considered our own brains and the rhizome of meanings that we each bring to this post. Is that where the meaning is? In our several heads?

The answer – to my mind, at any rate – is quite clear: the meaning isn't in any one of those places. Rather, the meaning is distributed across all the rhizome from the neat march of 1s and 0s in my CPU to the cacophony of conversations across the ages about what it means to mean something. And here's the magic: the more meaning you perceive across the rhizome, then the more meaning you can perceive in any one location.

The meaning of the iPad isn't located in Steve Jobs, either. Rather, the meaning of the iPad is distributed across the rhizome: in the thousands of people across the globe who helped create it to the millions of people who use it and the billions who don't, to those who love it and those who hate it. Steve Jobs is necessary for understanding the iPad, but he is not sufficient. He is part of the DNA of the iPad, just as electronic processes are part of the DNA of this post, but he is not the meaning of the iPad. Rather, the iPad cannot be reduced to Steve Jobs, ultimately not even to Apple. The meaning is distributed throughout the rhizome, and if you want to map that meaning, then you must go know/mad.

More Agency, Rhetoric, and Connectivism

If agency is the ability to recognize and respond to the surround, then does agency fit with connectivism? Yes. In fact, I can't think of an educational theory that agency does not complement. Education is hardly understandable without some notion of agency on either the teacher's part, the student's part, or usually both parts. But is agency in connectivism distinguishable from agency in behaviorism, cognitivism, and constructivism? I think so.

In her article Rhetorical Agency as Emergent and Enacted (CCC 62:3, 420-449), Marilyn M. Cooper locates her concept of rhetorical agency in the same theoretical framework as connectivism: complexity theory, and for her the acting agent is a complex system within a complex system. She is quite clear that the agent is not a classical subject, or a "centered, conscious, rational self", and she defines her task as rescuing the notion of agency from the "death of the subject" (420). She begins this rescue by denying the existence of the subject: "a workable theory of agency requires the death not only of the modernist subject but of the whole notion of the subject" because "the subject is inescapably defined by an agonistic relation to the object/other: the subject attempts to control the object/other in order to escape being controlled" (423).

As I understand her, Cooper is troubled by the inherent and unavoidable power struggle in a modern, reductionist view of the subject – a view I associate with behaviorism and cognitivism. As long as we view agents as discrete subjects distinct from and independent of the objects/others around them, then we cannot avoid sliding into issues of power. Indeed, the agency of a modernist subject can only be viewed in terms of power: the ability of the subject to effect change in an object through the exercise of power, however benign or well-intentioned. This idea of agency as power neatly captures the traditional notion of education: a teacher/school effecting change in students through the exercise of power, usually well-intentioned. We then measure the amount of change in the students to determine the efficacy of the teacher/school. It's a wonderfully simple model that seems as if it should work. One could almost wish it did.

Cooper replaces subject with actor/agent, which she borrows from Bruno Latour's Actor-Network Theory: "Unlike subjects, agents are defined neither by mastery, nor by determination, nor by fragmentation. They are unique, embodied, and autonomous individuals in that they are self-organizing, but by virtue of that fact, they, as well as the surround with which they interact, are always changing" (425). Agency is an emergent property of the interactions of agents with their surround, "the process through which organisms create meanings through acting into the world and changing their structure in response to the perceived consequences of their actions" (426). In other words, we perturb the world, Prufrock notwithstanding, and the world perturbs us in return. In the patterns of this interaction, we come to recognize and know our intentions and agency. Does this complex agency have a place in connectivism? I think so.

Both Cooper's concept of agency and connectivism, then, are grounded in complexity theory. In his blog post What is the unique idea in Connectivism?, George Siemens says that connectivists "find support for connectivism in the more nebulous theories of complexity and systems-based thinking." In his article Learning Networks and Connective Knowledge, Stephen Downes notes that knowledge itself is an emergent property of the interactions of neurons: "human thought amounts to patterns of interactions in neural networks." Knowledge does not lie in any neuron or any grouping of neurons but in the emergent patterns of neuronal interactions and networking.

While Siemens and Downes both ground their thinking in complexity theory, I find the most useful treatment for agency in David Cormier's concept of the community as curriculum. In his 2008 article Rhizomatic Education: Community as Curriculum, Cormier describes how curriculum itself can be an emergent property of a community of learners: "In the rhizomatic model of learning, curriculum is not driven by predefined inputs from experts; it is constructed and negotiated in real time by the contributions of those engaged in the learning process. This community acts as the curriculum, spontaneously shaping, constructing, and reconstructing itself and the subject of its learning in the same way that the rhizome responds to changing environmental conditions."

To my mind, Cooper's concept of agency fits quite nicely into Cormier's community as curriculum, particularly as expressed in connectivist MOOCs. Agency, curriculum, and knowledge all emerge as properties of the interactions of a community of learners, and all three are the trajectories of the patterns of interactions among the various nodes of the community. As learners join a community such as a MOOC, their very presence (even lurkers) perturbs the community, which in turn feeds back into the learner's own mind. The dynamic interplay and interaction of learners, artifacts, and network enables patterns of intention and mapping, in Deleuze's terms, to emerge, and our awareness of these patterns helps us to articulate, mentally and physically, the agencies, knowledges, and curricula that bubble up out of the brew.

I think I have more to say about agency and the rhizome, especially in light of Cormier's use of the term and Cooper's dismissal of Deleuze and Guattari, but not tonight.

Agency, Rhetoric, and Connectivism

In an earlier post, I discussed intentionality in the rhizome in response to some comments and questions from Frances Bell. Her questions revealed some significant gaps in my thinking which I'm still trying to fill, but the article Rhetorical Agency as Emergent and Enacted (CCC 62:3, Feb 2011) by Marilyn M. Cooper has brought me some clarity and direction, so I want to discuss the issue of agency a bit more.

First, I'm disappointed that I haven't thought more about agency. After all, the core idea behind rhetoric is that one can say or write things that have an effect on the beliefs and behaviors of others. As Cooper says in her article, our common conception of an agent is "one who through conscious intention or free will causes changes in the world" (421). Rhetoric makes little sense without the concomitant concept of agency. If our spoken and written words cannot cause change in the world, then why bother?

So, I have three questions to answer:

1. What is agency for me?
2. What does it have to do with Rhetoric?
3. What does it have to do with Connectivism?

I'll try to start an answer to the first question in this post. Cooper defines agency as "an emergent property of embodied individuals … agency does not arise from conscious mental acts, though consciousness does play a role. Agency instead is based on individuals' lived knowledge that their actions are their own" (421). Her argument about agency rests on:

1. complexity theory, which describes complex systems that self-organize through reiterative feedforward/feedback loops, reveal emergent characteristics not necessarily inherent in the individual parts of the system, and that change nonlinearly in a dance of perturbation and response as agents interact, and
2. an enactive approach to the study of mind, "which combines neuroscience and phenomenology to develop understandings of cognitive processes and brain dynamics as embodied nonlinear self-organizing systems interacting with the surround" (421).

Agency for Cooper, then, seems to emerge as a property of the individual's complex interactions with its surround (Cooper's term, borrowed from Glen Mazis' Humans, Animals, Machines: Blurring Boundaries) and from the trajectory of the individual's struggle to create meaning, or self, out of these complex interactions. She quotes Walter Freeman (How Brains Make Up Their Minds, 2000): "This dynamic system is the self in each of us. It is the agency in charge, not our awareness, which is constantly trying to catch up with what we do" (428).

Just now, I want to say this more simply: agency for me is the ability to recognize a situation and to respond to it. When an amoeba swimming in a petri dish perceives that it has swum into a drop of acid and it turns about to swim the other way, then that amoeba exhibits agency. When a lymphocyte detects an invading pathogen in the body and destroys it, then that lymphocyte exhibits agency. When a virus protection program detects a virus in a bit of code in something I download and quarantines that code, then that virus protection program exhibits agency. When I detect a bit of knowledge about agency and learn it, then I exhibit agency. Our habitual recognitions and responses (interactions with our surround) form the trajectory of our agency.

This definition differs from the common definition above in a key way: for me and for Cooper, too, agency is not dependent upon "conscious intention or free will". In other words, it doesn't matter whether or not the amoeba, the lymphocyte, the virus protection program, or I am aware of making a choice or can choose to do other than we do. As Cooper says, "neither conscious intention nor free will—at least as we commonly think of them—is involved in acting or bringing about change" (421). I like this definition as it allows me to stitch agency into the heart of most every physical and chemical reaction, and I really like that animation of the Universe. It sings for me, and I can dance with it. Cooper, too, seems willing to extend agency far beyond the human. In one of her notes, she says that her definition of agency "holds not only for all animals but also for machines, plants, and material objects" (444). Indeed, the enactive approach to the study of mind that Cooper gleans from Walter Freeman's work says that much of the process of forming our intentions is nonconscious. "Both nonconscious and conscious processes contribute to intentional action, and agents are aware of only some of the processes as they take place. The part of the loop involving intent, action , and the creation of the meaning of sensory input is largely nonconscious, as is the resultant formation of memories and dispositions. Through these processes, the agent is provided with meaning for free" (429).

This definition of agency also differs from the common use of the term in its sense of causality: our agency and intentions do not necessarily lead to specific results, as reality teaches us regularly. Complexity theorists Maturana and Varela note that the interactions between an agent and its surround do "not determine what its effects are going to be … the changes that result from the interaction between the living being and its environment are brought about by the disturbing agent but determined by the structure of the disturbed system" (426; emphasis in the original). Agency, then, is seldom causal in a linear way. Rather, an agent perturbs its environment, and the resultant perturbation is seldom exactly what the agent intended.

So agency is a property that emerges from the history of an individual's interactions within its complex systems. (Again, agency is not a product of the conscious mind. Rather, our awareness of intention is quite often after the fact of agency: a rationalization that credits us for some action that went well or excuses us for some action that went awry. Of course, our own stories about our intentions and our perceptions of the consequences of our intentions feedback into and modify our agency; thus, our conscious intentions contribute to agency–becoming ingredients in the agency soup–but they do not originate it.) Agency is our habitual ways of being and acting with our surround–trajectories of mind/body, trajectories both conscious and nonconscious, trajectories that perturb and in turn are perturbed by the trajectories of other agents with whom we interact. Agency is the pattern and trajectory that our presence, or absence, creates within a complex system.

This was fun and quite educational for me, so I'll write more about the relevance of this concept of agency with Connectivism and rhetoric. Cooper makes some very useful points about agency and rhetoric that I'd like to explore.

The Nodes and Edges of Connectivism

I've just finished reading Scott Weingart's Demystifying Networks, Parts I & II, in which Mr. Weingart tries to correct the misuse of networks by humanities scholars. He provides a basic and quite clear explanation of what networks are and what they are not, how current technology can analyze networks, and what technology can say about networks, and most importantly, what it cannot say about networks.

Along the way, he provides the DNA for networks, and this reminds me of how fractal and complex networks are, with networks nested within networks and interacting across multiple scales. If networking is part of the DNA of connectivism, then what is the DNA of networking? Weingart gives me a few handles to work with.

He starts his discussion by defining networks in a typical fashion: networks "stand for any complex, interlocking system. Stuff and relationships [emphasis in the original]." He calls the stuff nodes and the relationships edges, in keeping with common terminology. A network, then, is a collection of nodes that are in some way related along recognizable edges. Stuff and relationships, or nodes and edges, are part of the DNA of networks. This is simple and intuitive enough, and Weingart makes this definition directly applicable to connectivism when he notes that

generally, network studies are made under the assumption that neither the stuff nor the relationships are the whole story on their own. If you’re studying something with networks, odds are you’re doing so because you think the objects of your study are interdependent rather than independent. Representing information as a network implicitly suggests not only that connections matter, but that they are required to understand whatever’s going on.

Starting with these basic concepts, then, I immediately think that there isn't any information – or any other thing, for that matter – that cannot be represented as a network. Indeed, I agree with Weingart "not only that connections matter, but that they are required to understand whatever's going on." I think this is Downes' point when he says on his blog, "At its heart, connectivism is the thesis that knowledge is distributed across a network of connections, and therefore that learning consists of the ability to construct and traverse those networks."

Both the Universe and our knowledge of it are network phenomena. Actually, I already object to that statement as it seems to suggest that our knowledge is something apart from the Universe. It isn't. Our knowledge is somehow an active node in the universal network, connected along multiple edges, just as natural an emergent phenomenon as rocks are.

I don't know that either Weingart or Downes would completely agree with the statement that everything is a network phenomenon, but it makes sense to me. I can usefully model everything as a network – this very post, for instance.

This post is a multiscale network: nodes joined by edges to form the nodes joined by other edges at other scales. As nodes, letters network to form morphemes, which network to form words, which network to form sentences, which network to form paragraphs, which network to form posts, which network to form blogs, which network to form conversations, and so on. And this covers just the syntactical view of the network. We can then look at the semantic networks in which subject, verbs, objects, and other nodes network together to create concepts, which network together to create arguments and explanations, which network together to create a belief system, which network with other belief systems to create a conversation, and so on.

It is quite useful to me, then, to think of this post as a network structure, and whatever knowledge emerges herein "is distributed across a network of connections" that shifts in scale from letters and morphemes to conversations about networks, education, and knowledge. This knowledge emerges for me as I write – adding, rearranging, deleting, and shifting words and sentences about – and for you as you read – scanning for patterns of meaning using the syntactical cues I've left behind. I hope that the pattern of knowledge that emerges for you as you read this post is reasonably similar to the pattern of knowledge that is emerging for me as I write this post. If the two patterns are reasonably self-similar (and I'm not exactly sure how we can ever establish that for certain), then I will believe that I have communicated my message to you, that I have somehow transferred knowledge from me to you, even though we both know that nothing was transferred.

But there is no guarantee. Every speaker, writer, or actor is aware that an audience can perceive very different patterns in the same configuration of words, sentences, and paragraphs. My father – an old-fashioned, hellfire-and-brimstone preacher – frequently remarked that most of his congregation heard sermons that he never preached. The message they heard depended more on their own sense of guilt and sinfulness than on his choice and arrangement of words.

Once this post is published, then, it becomes a node in a network of people (you and I) who each engage the overall network of writer, reader, and text from different vantages. It should be no surprise, therefore, that knowledge emerges in different ways for each of us, sometimes slightly different, sometimes radically.

If nothing else then, the complex, multi-scale, network nature of writing helps me understand and explain why even a simple piece of writing such as one of my brilliantly clear and concise writing assignments can receive such divergent interpretations, with almost every student doing something different. If knowledge was a discrete, transferrable thing, then I could give all my students the same thing, but because knowledge is an emergent pattern scattered across a network of words, I can hope only for a reasonably similar pattern blossoming in the minds of my students. Sometimes the magic happens. Sometimes it doesn't.

Time for a SmOOC?

Motivated by Bon Stewart's efforts to unpack the MOOC buzzword and now by Jenny Mackness' thoughts about the explosion of MOOCs in higher education, I want to say a bit more about the appropriation of MOOCs by universities and corporations.

One could be kind to the universities that are, in Mackness' words, "jumping on the MOOC bandwagon at an alarming rate," and say that at least they recognize a good new wine when they see it and that they are putting the new wine into old skins mostly because that's what they know how to do, but really, I don't know how kind such a comment would be, and anyway, I'm not sure the universities are that benign (used mostly in the medical sense of not being malignant). A more cynical train of thought might suggest that we are witnessing a movement by the forces of control to counter and appropriate, to quote the blog Learning Spaces, "smooth spaces where nomadic thinking can occur, and is indeed encouraged."

The writer of Learning Spaces (BTW, I don't know the name of this person. Can anyone tell me? Thanks) argues that corporatisation of education reflects a shift from disciplinary societies to societies of control, as described by Gilles Deleuze in his article Postscript on the Societies of Control (1992). Learning Spaces says, "In education this [control] is characterised through dataveillance and ever more strict frameworks for accountability, particularly through the work of Ofsted. However, whilst restrictions and creeping privatisation have led to a loss of professionalism and increasing homogenisation of the educative process, Deleuzean geophilosophy emphasises the potential for individuals and groups to create alternative spaces for professional creativity and debate." I believe that MOOCs began as explorations "for individuals and groups to create alternative spaces for professional creativity and debate." I think this more open space is core to the idea of MOOCs (part of the DNA), and that most of us are suspect of what we see as the compromise of this open space by recent versions of MOOCs rolled out by more corporate bodies. I think that Bon Stewart, Jenny Mackness, and others will agree. Stewart notes that MOOCs "grew, initially, as learning networks of emergent knowledge focused around educational technologies: in other words, around complexity and disruptive innovation in higher ed." Mackness says about the very first MOOC, CCK08, that it "was an experiment in getting people to think about learning differently." We don't see this same openness in some of the latest, most notorious versions of MOOCs.


The openness of MOOCs means that MOOCs can be hijacked for different purposes. This is intentional, I think. The idea is for people, or even institutions, to connect freely to a MOOC and to use it for their own educational purposes. I hijacked a couple of the MOOCs I engaged, using them as supplemental readings and discussion springboards for a faculty development program in writing across the curriculum. A few of the faculty at my local university actually liked the hijack enough that they enrolled themselves into the MOOCs and into subsequent MOOCs.


Others, particularly corporations and corporatized institutions, will hijack MOOCs and do things with them that we early MOOCers are not likely to appreciate. I find a possible explanation for this misappropriation in Deleuze's essay Postscript on the Societies of Control and in Learning Spaces educational riff on that essay. Deleuze says that society is shifting from what Foucault called disciplinary societies with its various enclosed environments (prisons, hospitals, families, factories, schools, etc.), each with its own rules and hierarchical structures to what Deleuze calls societies of control, in which individuals are turned into dividuals, separate data streams captured and manipulated by the corporations that own the data streams (Google, Facebook, Apple, international banks come immediately to mind). As Deleuze succinctly says, "Man is no longer man enclosed, but man in debt." Deleuze does not appear to see this as progress. For our argument, he sees some dire possibilities for education: "Indeed, just as the corporation replaces the factory, perpetual training tends to replace the school, and continuous control to replace the examination. Which is the surest way of delivering the school over to the corporation."


This line of thought seems to suggest that we should expect the educational corporations to hijack MOOCs for the purpose of establishing their controls over the data streams that MOOCs generate. We should also expect old-style schools to reject MOOCs as they try to preserve their enclosed and managed spaces. What Mackness calls cognitivist MOOCs, then, are likely to be threatened from two directions:

1. The old-style schools (disciplinary societies) will seek to control MOOCs either by blocking MOOCs from their enclosed spaces (forbidding laptops and smartphones in the classroom), or by bringing MOOCs into their enclosed spaces where they can manage them as they've managed things for two hundred years.
2. The new-style schools (societies of control) will seek to control MOOCs by extending the mechanisms of control (salary, marketing, and validation, for example) that ironically use the same technological substrate as MOOCs: modern computers and networks.

I don't think the old-style schools are any threat to MOOCs. As Deleuze says of all old-school, disciplinary societies: "We are in a generalized crisis in relation to all the environments of enclosure--prison, hospital, factory, school, family. … The administrations in charge never cease announcing supposedly necessary reforms: to reform schools, to reform industries, hospitals, the armed forces, prisons. But everyone knows that these institutions are finished, whatever the length of their expiration periods. It's only a matter of administering their last rites and of keeping people employed until the installation of the new forces knocking at the door. These are the _societies of control_, which are in the process of replacing disciplinary societies." The old schools will not survive the steamroller that Deleuze calls the societies of control.

I think the new-style schools, however, are a great threat to connectivist MOOCs. They understand and use technology that enables MOOCs of any stripe, and they believe (unlike the old-schools) that their very life depends on establishing control over the data streams that open educational resources such as MOOCs create.

All is not bleak, however. Deleuze notes that this period of transition from disciplinary societies to societies of control holds real promise as well as peril. As new regimes of control emerge in home, school, factory, and hospital: 

There is no need to ask which is the toughest regime, for it's within each of them that liberating and enslaving forces confront one another. For example, in the crisis of the hospital as environment of enclosure, neighborhood clinics, hospices, and day care could at first express new freedom, but they could participate as well in mechanisms of control that are equal to the harshest of confinements. There is no need to fear or hope, but only to look for new weapons.

I think, then, that our best new weapons are more connectivist MOOCs that "express new freedom," knowing full well that others will offer near enemies: MOOCs that establish control over the various data streams that feed into and out of a MOOC. I especially like Jenny Mackness' idea of SmOOCs, or small open online courses. I think it's time to offer a SmOOC. It looks like a fine, new weapon to me.

What's the Matter with MOOCs?

In a recent Chronicle of Higher Education article entitled What's the Matter with MOOCs?, Siva Vaidhyanathan dismisses the current obsession with MOOCs as "something that very wealthy private institutions offer for free, at a loss, as a service to humanity." He adds insult to injury by adding that he, indeed, enjoys MOOCs: "Let me pause to say that I enjoy MOOCs. I watch course videos and online instruction like those from the Khan Academy … well, obsessively. I have learned a lot about a lot of things beyond my expertise from them. My life is richer because of them. MOOCs inform me. But they do not educate me. There is a difference."

Those of us who have actually been in a MOOC will find Vaidhyanathan's argument silly at best and outrageously unfortunate at worst (kudos to John Mak for trying to correct Vaidhyanathan's errors). His failure to understand MOOCs is catastrophic and staggering. Vaidhyanathan has failed scholarship and done a great disservice to the Academy and its conversation about MOOCs, which have almost nothing to do with online video banks or rich, private universities, but with collaborative communities created more often than not from somewhat remote, public universities. Still, I suppose this sort of misunderstanding is bound to happen.

Eventually, any theory or practice worth its salt moves beyond its origins and begins to take on a life of its own. The same will happen to Connectivism. Others will begin to define and shape Connectivism, perhaps in ways that Downes and Siemens do not anticipate and will not support, but it will happen if Connectivism doesn't die first. It seems to be happening more quickly with MOOCs. Luck of the draw?

I'm not sure, but I do have a connectivist/rhizomatic explanation for it that turns me back to my own discipline of writing. A newly-minted theory (and Connectivism is still rather new in the history of educational theory) is like a newly-minted book (or a newly-minted baby, nation, or computer system): it has a generative point with a rather limited DNA, but once it is released into the eco-system, then the theory (or book, baby, nation, system) takes on its own life, direction, and development that the originators (or writer, parents, founders, inventors) seldom anticipate and never control. I'm reminded of a story about Robert Frost reading his poem The Road Not Taken, and afterward, responding to a young woman who asked him what the famous poem really meant. He asked her in turn what she thought it meant; whereupon, she spoke at length. When at last she concluded, he said that, from then on, that's what the poem would mean to him.

I don't know if the story is factual, but it is true, and Frost was wise to understand that the meaning of his poem no longer belonged to him, unless he wanted to rewrite the poem, and then it would just be another poem that he would eventually lose control of.

Of course, Cormier, Downes, and Siemens, along with others, are still writing Connectivism and MOOCs, and I'm certain that they still have points to add and clarify, but really, they can only supply the generative DNA. The growth and development of Connectivism and MOOCs will depend on so much more. Let's hope that they enjoy watching their baby grow.

Connectivism and Complexity

Well, I look around, and it's been a month since I've written. How does that happen? I could list the details, but they aren't that interesting – family, work, and medical appointments mostly. Fortunately, all is well with my world.

The sad part for my blog is that I've lost my train of thought. As I recall, I was thinking about networking as part of the DNA of connectivism, and the DNA comment elicited a comment from Stephen Downes about my confused attempt to reconcile connectivism and essentialism. My last post was an attempt to figure out why Downes thought I was trying to reconcile the two concepts when actually I was trying to establish that DNA did not imply an essentialist approach. Was it poor writing, poor reading, or a mix of both? And did connectivism have an explanation for that kind of communication failure?

Those are good questions, and I will attempt to come back to them and to the general issue of networking as one of the generative concepts of connectivism sometime in the future, but today (July 4th, as I start this post with a free morning. Happy Birthday, USA) I want to talk about a second bit of DNA in connectivism: complexity. I've just finished reading Melanie Mitchell's Complexity: A Guided Tour, and the topic is on my mind.

To my mind, complexity is concomitant to networking. We can think of networks as static, fixed entities, much like the pictures in our books, as shown to the right (thanks to Scott Weingart's Demystifying Networks, Parts I & II in the Journal of Digital Humanities for this pic and lots of other ideas about networks that I intend to explore later):

This is a helpful abstraction of networking, but it misses much that is interesting about networking: the dynamism which results from the nodes of the network engaging each other and the larger eco-system. This dynamic engagement is complexity. Rather, this is what I mean by complexity, and I think that complexity is one of the amino acids in the DNA of connectivism. As with the concept of networking, complexity is not unique to connectivism. A scholar can follow a constructivist or behaviorist agenda, for instance, and incorporate both networking and complexity. However, I think a scholar can still be a constructivist or behaviorist without accounting for networking and complexity. I don't think that a connectivist can do so. These two concepts are part of the DNA.

If Mitchell is correct, then complexity is not a settled scientific term. As she says: "There is not yet a single science of complexity but rather several different sciences of complexity with different notions of what complexity means" (95). This provides me with some wiggle room to decide what I mean by complexity, but I do not stray far from Mitchell's own use of the term in her discussions of information, computation, analogies, and information processing in living systems. It seems to me that complexity is the amount and/or degree of engagement of an entity with its ecosystem – or to put it in terms of networking: the amount of engagement among the nodes of a network and between that network and other networks.

This definition lands me squarely in the issue of information and information processing, of which my own discipline, writing, is a subset. So I really like this definition, and for the moment it is the one I will use. For me, then, complexity is the degree to which any node in a network can recognize, process, and respond to information from the other nodes in its network and from other networks at different scales. This information processing appears to extend throughout reality from simple, almost mechanical physical and chemical reactions through the ideas and societies of humanity and beyond to God, Gaia, or whatever you may believe exists at some network scale beyond us. Information processing stitches the universe together and drives it through its unfolding expressions, including us humans and our societies and languages. It may be, as Mitchell suggests, that we humans may someday consider information as one of the fundamental aspects of the Universe along with mass and energy, but … I'm getting way beyond my level of competence. That is sheer fantasy for me; still, it's of vital interest to me that information processing seems to be such a core function of life.

Mitchell describes several ways that this information processing occurs in different systems from immune systems, neural networks, and ant colonies to genetic and metabolic networks. In all of these systems, if I understand her argument correctly, the individual nodes (neurons, ants, lymphocytes, etc.) are able to recognize patterns in their own network and in their ecosystems (some nodes work locally in their own networks and some globally beyond their local networks). These patterns are the information that each node can process, or understand, and can then respond to. This seems to me to match quite nicely with Stephen Downes' contention that human knowledge has much to do with pattern recognition and with negotiating our way through networks. While human thought may work at a different scale of complexity than, say, a lymphocyte binding to an antigen, the concept is similar, or fractal: the same pattern at a different scale.

To some degree, each network node (from bacteria, to slugs, to Senators in the US Congress – though those scales may not be that different) is able to process and to respond to the information it gleans from its environment. It then can realign itself with its network, which changes the network, which leads to further changes in the node, which leads to further changes in the network. This dynamism in the network, or organism, is complexity. While this dynamism is usually regular, it is probabilistic rather than deterministic, even at the most elementary physical and chemical scales, and it is this element of chance that probably lead to the emergence of COMPLEXITY as the term of choice for naming it. It is also self-organizing, so that the few possible actions of any one ant can lead to quite sophisticated  behaviors of the ant colony. Such dynamic information processing can also lead to a sonnet, or a blog post.

Okay, this is what I mean by complexity, and I insist that it is at the heart of connectivism along with networking. I'll explore both concepts more in future posts.