Spencer was wrong. There can never be a science of science because there be can be no single, unifying observation–or an observation without a blind spot. All observations are partial, and they all reduce the complexity of whatever they are supposed to be observing. All we can ever have is a plurality of partial knowledges, and these ways of seeing can not be harmonized.
Disability is, of course, one side of the dis/ability distinction, and this distinction is made by some system. It’s not a thing that exists outside of communication. That is to say, it’s a social construction. The bodies or brains that are to be disabled exist in the environment of society, the environment of communication. We must observe the observer.
[When] we feel over-observed at work, our performance suffers. This can take two forms. One response is to just do exactly what the watchers want to see. Observers may get compliance, but they won’t get much innovation. We’re just not likely to try something different if we’re being watched to make sure we’re doing our jobs right. Another response, no more to a company’s advantage, is to find ways to hide. Put employees in open offices and they’ll work from home—and feel more productive. Track more data, and they’ll find a way to stay under the radar.
Do shared norms matter in international relations? Psychic operational closure means we cannot share thoughts; we can only share language. Ideas cannot be shared. Thoughts, ideas, feelings, etc., must be translated into meaningful communication within a social system. Norms are not ideas, but rather expectations.
Stability, instability, balance, imbalance, structure, etc., are mechanistic metaphors that don’t fit social theory very well. For instance, structural instability is a bad quality in a bridge or tall building, but it’s necessary for autopoiesis to happen. Structural instability, in a social sense as well as a linguistic sense, is generative. Structural instability is a quality of any dynamic, evolving, or “living” thing.
The Shawnees traditionally comprised five divisions, or societal clans, each with its own area of responsibility for the welfare of the tribe. The Chillicothe and Thawekila divisions took care of political matters and generally supplied tribal political leaders; the Mekoches were concerned with health and medicine and provided healers and counselors; the Pekowis were responsible for religion and ritual; the Kispokos generally took the lead in preparing and training for war and supplying war chiefs. These divisions were semiautonomous, and their own chiefs, occupied particular towns (often named after the division), and sometimes conducted their own foreign policies with other tribes.