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A useful learning concept for social analysis

Following the madness that I mentioned in a previous post (on axiomatic set theory), and having as one of the basic skills of the actors covered by this theory is that they can learn, it follows then it is necessary to develop a concept of learning. So here's the concept.

Learning: The ability of an actor to develop partnerships, all while learning is cognitive and practical elements

Comment

The definition explicitly

learning does not pose as an acquisition of associations or beliefs 'correct'. And this for the simple fact that we can not determine what knowledge is 'right': what we know at any given time can be shown to be incorrect later.

What interests us more is that makes a learner: And what does is order the world to establish partnerships: Partnerships in behavior (ie if I do X to Y) or associations between distinctions in the world (ie the objects are X and quality). This is a system because, then, anything can happen (if I do X to Y and not Z). What it does is to allow learning passing from one world and non-report one with distinction. The fact distinctions and create partnerships among these distinctions is the crucial fact of learning. Put another way, learning is a way to 'create' (find out) order from chaos.

These associations should not be thought of as clearly defined rules and that can lead to a simple formula. Rule if I do X to Y is a short form to refer to the association, but is compatible with exceptions and ambiguities. As to guide the actor in general if I do X to Y using distinctions which generally operate to define X and Y, that's enough for the actor.

Learning, in this sense has a very clear relationship with the notions of informational complexity, with the idea of \u200b\u200bKolmogorov complexity. Recall that a string of maximum complexity is one that can only be described by a string of equal length. A simple chain is one that can be described by a much smaller chain (is compressed without losing information.) Learning is precisely the discovery process in the chain of lesser extent.

There is a certain paradox in any case, above. This simplification for the actor may occur as a complication. This is because random objects in the traditional view are maximally complex, but a fully stochastic system can be described in a statistical way so limited: It can also replicate the chain, but very similar. In this sense, it is structurally complex (Crutchfield, 1994) . Adding rules, and therefore possibility of compression involves complicate this brief description. Learning, then I can go from a world without distinctions and informationally complex, but structurally simple in a world with distinction, informationally simpler but structurally more complex (ie a world whose best description is longer). Is moving from a world I can not describe in detail and just in general to a world I can describe (and act) specifically using the rules that I discover.

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Some Thoughts on the Social Order

thinking ideas in the social or societal level it wants to call a set of relationships. Do not think it's possible the 'disorder' social at lower levels (ie, you always find with social practices, networks with some kind of role), at least, because otherwise humans simply can not act, so out of necessity invent something.

But the level of society? How do they relate to each other the various practices that are operating in a particular area?

Two or more practices may conflict while still having access to resources that allow the conflict, and conflict does not affect the reproduction of practices in conflict

The idea it seems relatively clear: Any practice, since it consists of shares, requires resources. While the practice has access to these resources can continue, even when in conflict with one another. The important thing is that a practice does not affect the fact that the other practical access to these resources.

contradictory A practice can be maintained if other independent practices generate the resources required for the practice

a contradictory practice is one in which the operation is complete to prevent the operation of its requirements . This would mean you would think then, that a contradictory practice should be unstable and disappear. But actually, no, as long as the requirements of this practice are not necessarily produced by this practice: Although the practice tends to eliminate the practice while others continually produce this contradiction can continue indefinitely.

In fact, this allows us to understand some celebrity trends of the theory of Marx, that capitalism is contradictory and surpasses himself because the number of capitalists are gradually reduced (or the tendency to decrease the rate of profit). Trends are effective, and one can check that in a given market decreases the number of competitors over time. But that ignores the trend is that as other practices of capitalism can continuously generate resources 'entrepreneurs' (new markets), this trend does not produce the crisis of capitalism provided by Marx

The whole exercise practices in an area form a dynamic and open network, it has no unity

Ultimately, the practices are relatively independent. They only care about the requirements they have and produce results that are used by others, but such use is not an issue for them. Somehow the 'ecosystem' of a practice are not included all practices but only those practices that affect their requirements (and is part of the ecosystem of the practices which affect requirements).

In this sense, the whole practice does not correspond to any unit, nor has any particular coherence. The set of practices is contingent and changeable. The practices have relations with some other practices, but practices are independent: A practice X requires a recourse to and it provides a convenient Y, but if you practice and go away, practice X is not affected if you can get to from another source. While the materials have relationships with each other, and the disappearance (or appearance) of new practices can have far-reaching effects, the specific set of practices in a field exercise is contingent and other aggregates are also possible.

The importance of this last proposition is that we can deconstruct the whole issue of the order of the Parsonian tradition (which is still behind many discussions of social order). An important part of the question of order is the order and stability assumption is that the only acceptable responses are those that allow balanced orders, which have no source of instability: the question of order and stability are treated as same question (Vanderstraeten, 2002, pg. 81) . It is the basis, for example, the idea that no order can be based only on domination because solve the problem in the long term: only short-term work, but do not provide a stable base. And this idea has been applied to criticize normative explanations: The rules do not serve to explain the order as may be contradictory, and therefore unstable (Lichbach & Seligman, 2000, pg. 44).

But the real social orders are unstable and their balances are always just local : the set of operational practices is always changing. It makes no sense, then, applied as a criterion for solving the problem of order which is stable in the long term when in fact the social life is not.

This imbalance does not produce 'social disorder' simply because, as shown above, the forces that produce new practices are always at stake. To exist, no social life requires a stable and permanent solution of the order, but to go permanently solving this problem with varying solutions.

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