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[ by Charles Cameron — recursion as form — this one’s for analysts: poets should know it already ]

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We spend far too much time on content, and not enough time on form.

We spend far too much time on the data, and not enough time on relationships. It is pattern that connects the dots with accuracy, not more dots – quality of insight, not quantity of information.

And pattern is underlying form.

Haiku is a form. The sonnet is a form, the sonata is a form. And just to juxtapose sonnet and sonata is to recognize the formal relationship between them.

1.

Recursion is the form that Doug Hofstadter explores in his book, Godel Escher Bach, and you’ll find it every time one mirror reflects another mirror (what color does a chameleon turn when placed on a mirror?), every time there’s a doll inside a doll inside a Matrioshka doll, often in the form of a paradox (“this sentence is meaningless”) – and when people take photos of themselves holding photos of themselves…

as in the pic of Noam Chomsky and Morris Halle and (in case your politics doesn’t agree so much with Chomsky) the one below them of Jacob Appelbaum and Donald Knuth in my “specs” image at the top of this post.

2.

Content can be powerful, but form really doubles up on the power. Here’s one way of thinking about it: form is what tightens information into meaning.

A couple of news reports in the last couple of days have caught my attention because of their form:

Charter of Open Source Org is Classified, CIA Says

Open Source Works, which is the CIA’s in-house open source analysis component, is devoted to intelligence analysis of unclassified, open source information. Oddly, however, the directive that established Open Source Works is classified, as is the charter of the organization. In fact, CIA says the very existence of any such records is a classified fact.

“The CIA can neither confirm nor deny the existence or nonexistence of records responsive to your request,” wrote Susan Viscuso, CIA Information and Privacy Coordinator, in a November 29 response to a Freedom of Information Act request from Jeffrey Richelson of the National Security Archive for the Open Source Works directive and charter.

“The fact of the existence or nonexistence of requested records is currently and properly classified and is intelligence sources and methods information that is protected from disclosure,” Dr. Viscuso wrote.

This is a surprising development since Open Source Works — by definition — does not engage in clandestine collection of intelligence. Rather, it performs analysis based on unclassified, open source materials.

That’s hilarious, it’s so misguided: I don’t know whether to laugh or barf (not a word I ever expected to use in my writings, but there you go).

3.

That’s sad, this one’s just plain tragic:

Protesters calling for religious tolerance attacked with stones, threatened with death

Police are investigating a violent attack on a ‘silent protest’ calling for religious tolerance, held at the Artificial Beach to mark Human Rights Day.

Witnesses said a group of men threw rocks at the 15-30 demonstrators, calling out threats and vowing to kill them.

One witness who took photos of the attacked said he was “threatened with death if these pictures were leaked. He said we should never been seen in the streets or we will be sorry.”

Killing your enemies for reasons of religion is one thing: killing those who work for peace between you and your religious enemies is no worse of the face of it – it’s religious killing, no more and no less, in both cases — but it drives the point home with considerable, poignant force.

Keep your eye out for recursion, it’s an interesting business. And respect form – it empowers content.

4.

You’ll find recursion right at the heart of Shakespeare: his plays were performed in a round theater (the “wooden O” of Henry V) called the Globe, whose motto was “totus mundus agit histrionem” – roughly, “the whole world enacts a play” – a notion which Shakespeare put into the mouth of the melancholy Jaques in As You Like It:

All the world’s a stage,
And all the men and women merely players.
They have their exits and their entrances,
And one man in his time plays many parts…

A martial version of this idea, indeed, can be found in the philosopher Plotinus, who wrote in his Enneads (3.ii.15):

Men directing their weapons against each other — under doom of death yet neatly lined up to fight as in the pyrrhic sword-dances of their sport — this is enough to tell us that all human intentions are but play, that death is nothing terrible, that to die in a war or in a fight is but to taste a little beforehand what old age has in store, to go away earlier and come back the sooner. So for misfortunes that may accompany life, the loss of property, for instance; the loser will see that there was a time when it was not his, that its possession is but a mock boon to the robbers, who will in their turn lose it to others, and even that to retain property is a greater loss than to forfeit it.

Murders, death in all its guises, the reduction and sacking of cities, all must be to us just such a spectacle as the changing scenes of a play; all is but the varied incident of a plot, costume on and off, acted grief and lament. For on earth, in all the succession of life, it is not the Soul within but the Shadow outside of the authentic man, that grieves and complains and acts out the plot on this world stage which men have dotted with stages of their own constructing.

5.

I thought it would be interesting to see if recursion had power, too, in the field of religion, and this passage from Ephesians (4.8) sprang to mind…

When he ascended up on high, he led captivity captive, and gave gifts unto men…

That’s a lovely recursion, “leading captivity captive”. But I think we can go deeper. John Donne‘s sonnet Death be not proud reaches to the very heart of the Christian message, it seems to me –it parallels the passage from Ephesians closely, while focusing in on the hope of resurrection with its stunning conclusion:

Death, thou shalt die.

Here’s the whole thing: profound content in impeccable form:

Death be not proud

Death be not proud, though some have called thee
Mighty and dreadfull, for, thou art not so,
For, those, whom thou think’st, thou dost overthrow,
Die not, poore death, nor yet canst thou kill me.
From rest and sleepe, which but thy pictures bee,
Much pleasure, then from thee, much more must flow,
And soonest our best men with thee doe goe,
Rest of their bones, and soules deliverie.
Thou art slave to Fate, Chance, kings, and desperate men,
And dost with poyson, warre, and sicknesse dwell,
And poppie, or charmes can make us sleepe as well,
And better then thy stroake; why swell’st thou then;
One short sleepe past, wee wake eternally,
And death shall be no more; death, thou shalt die.

6.

What do you think?

[ by Charles Cameron — disturbing and keeping the peace, OWS Oakland, paradox ]

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Paradox.

It’s a bit like the koan where a zen monk is asked “is it the flag or the wind that moves?” — is peace what the meditator is dipping into, or is peace what the occupier / meditator is disturbing while the peace officers are maintaining it for the rest of us?

Here’s a photo taken a few moments / minutes later:

And in fact, the whole incident does seem to have passed off pretty peacefully (in both senses of the word): as the Chronicle’s SFGate blog put it in a caption:

Police peacefully detain Occupy Oakland protester, “Pancho” Ramos Stierle who was meditating while police cleared out the Occupy Oakland camp early in the morning on Monday, November 14, 2011.

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And the zen master said, “Neither and both: it’s the mind that moves.”

[by J. Scott Shipman]

The Human Face of War by Jim Storr 

[Zen reviewed this book earlier here. I had forgotten that I wrote a rather long review at Amazon after finishing in January 2010. Perhaps Storr will gain a wider audience as a result.]

Mr. Storr’s The Human Face of War will be I predict, a book studied by military professionals (and smart policy makers) for years to come. Using straightforward prose, Mr. Storr seeks to provide a philosophical approach to war—as he says, “In practice we are concerned so much with war as with waging it.” Storr goes on to differentiate between war and warfare; where war is an “issue” with history and warfare dedicated to methods/methodology. Storr rejects notion that war is art or science, and prefers instead to embrace pragmatism and limited empiricism. He points out correctly: “Pragmatism has obvious application to warfare. A significant aspect of warfare is `a process of trial and error; seeing what wins and exploiting it.” Storr continues that “empiricism is not just trial and error: it is a logical process based on structuring observed facts.” What “works” will suggest a way ahead. 

Storr uses broad themes of what has worked and what has not worked in military history by explaining the nature of combat and tools and models available to the practitioner. He uses Clausewitz’s “dialectic of aims and means” in conjunction with Systems Theory to describe the holistic nature of military units; where effective/efficient output is dependent on input—where a good outcome is “winning” (as Storr repeatedly observes throughout the book, armies aren’t paid to come in second). Hence, organization of military units is fundamental; efficient/effective organizations are more likely to succeed. He observes: “Cohesion and collective performance indicate the whole is greater than the sum of the parts. There is a systemic effect, and we should see armed forces as systems.” 

Storr is a proponent of forcing decision making to the folks on the ground using brief and succinct communications. His chapter on Commanding the Battle is excellent. Storr advocates lean command staff’s and dispersed decision making. “We should employ the best brains in small groups, rather than try to assemble a collective brain.” He points out that “when staff numbers are reduced, the effectiveness of HQ improves.” “Reducing staff numbers would increase speed with which they could get things done.” [Amazingly, Storr quotes a work from 1998 that reports a typical Western division commander has 600 people supporting!—and that number has, I’m sure increased in 10 years.] He concludes this excellent chapter making a distinction between technology and the human factor: “…the future is not digital: it’s human. What is needed is things that bind talents together as a team, not more bandwidth…given time, resources, open minds and not much money we could revolutionize land tactical command. The key problems are human, cultural and institutional.” 

Storr asserts that successful modern commanders are most likely intuitive thinkers and possess the ability to learn from experience. He suggests further the “tendency to learn is more critical. It implies a tendency to reflect on experience and to learn from it, to maximize the benefit of the experience.” This tendency is key to the development of “skills”. He encourages a “permissive man-management regime that allows those who can learn rapidly from their experience to do so.” At the opposite end, Storr makes clear the unsuitability of many leaders who use bullying tactics and fear to motivate. 

Storr concludes by observing that “institutional conservatism” inhibits armed forces from improving significantly during times of peace; that “the current size and shape of Western armies reflect issues that are not primarily related to warfighting effectiveness.” He insists that doctrine should be explicit, relevant,(descriptive and where appropriate, prescriptive), coherent, and practical. The short tours common in western armies harm team integrity—which is “huge”. Innovation is vital, and in many cases military members aren’t with a unit long enough to have the experience necessary to truly innovate. Storr advocates “experience is the best way to achieve practical coordination and overcome the fog of war, as long as the experience gained is positive.” He discourages the common use of lieutenant-colonels in jobs where a captain or major could function/thrive/learn; as these junior officers will have less experience when they are promoted and will have probably developed the habit of “referring decisions upwards, and hence develop little initiative.” 

According the Storr, the “human” aspect of war should take prevalence over technology. He acknowledges the utility of technology, but asks the reader to “…pause and look for a moment at the Vietnam War, which suggests that superior technology is not always the deciding factor.” [9-11 is illustrative of this point on the “terror” side; determination and box cutters wreaked havoc.] 

My review does not do justice to the wealth of information, insight, and counsel in Storr’s book and I quote him frequently because his style is better than a summary. This book was aimed at a narrow audience, hence the high price. When I began, I was concerned about Storr’ opinions concerning John Boyd’s OODA loop; but in late 2009 I rejected Boyd’s deterministic underpinnings of OODA—Storr’s pragmatic and partial empiricism makes more sense. OODA remains, in my humble opinion, a valuable and versatile methodology in both the military/law enforcement and business arenas. 

This book is highly recommended; particularly for junior officers and NCO’s—the price is high, but what you will gain will be worth the cost.

UPDATE 11.17.2011: Jim Storr contacted me and confirmed the issue of a paperback for about $40.

[ by Charles Cameron — terrain, IDF, inverse geometry, Necker cube, apocalyptic signs ]

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I’ve just read one of those astounding paragraphs that leaves the mind reeling. Some of you will no doubt already be aware of the work of Israeli architect Eyal Weizman, but for me, his paper Lethal Territory is new ground:

The maneuver conducted by units of the Israeli Defense Forces (IDF) in Nablus in April 2002 was described by its commander, Brigadier General Aviv Kokhavi, as inverse geometry, the reorganization of the urban syntax by means of a series of microtactical actions. During the battle, soldiers moved within the city across hundred-meter-long “overground-tunnels” carved through a dense and contiguous urban fabric. Although several thousand soldiers and several hundred Palestinian guerrilla fighters were maneuvering simultaneously in the city, they were so “saturated” within its fabric that very few would have been visible from an aerial perspective at any given moment. Furthermore, soldiers used none of the streets, roads, alleys, or courtyards that constitute the syntax of the city, and none of the external doors, internal stairwells, and windows that constitute the order of buildings, but rather moved horizontally through party walls, and vertically through holes blasted in ceilings and floors. This form of movement, described by the military as “infestation”, sought to redefine inside as outside, and domestic interiors as thoroughfares. Rather than submit to the authority of conventional spatial boundaries and logic, movement became constitutive of space. The three-dimensional progression through walls, ceilings, and floors across the urban balk reinterpreted, short-circuited, and recomposed both architectural and urban syntax. The IDF’s strategy of “walking through walls” involved a conception of the city as not just the site, but the very medium of warfare — a flexible, almost liquid medium that is forever contingent and in flux.

Where do I begin?

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1. For sheer creativity, this reversal of our normal understanding of space is both audacious and brilliant.

2. In terms of the way the humans living in that space experience the tactic, it must have been – must be – extraordinary – shock and awe on the scale of the individual family and its dwelling. Weizman quotes a Palestinian woman’s response:

Imagine it – you’re sitting in your living room, which you know so well; this is the room where the family watches television together after the evening meal. .. And, suddenly, that wall disappears with a deafening roar, the room fills with dust and debris, and through the wall pours one soldier after the other, screaming orders. You have no idea if they’re after you, if they’ve come to take over your home, or if your house just lies on their route to somewhere else. The children are screaming, panicking. . Is it possible to even begin to imagine the horror experienced by a five-year-old child as four, six, eight, twelve soldiers, their faces painted black, submachine guns pointed everywhere, antennas protruding from their backpacks, making them look like giant alien bugs, blast their way through that wall?

3. It has a past, there’s nothing entirely new under the sun:

Similarly, the strategy of walking through walls, as Israeli architect Sharon Rotbard reminds us, is reinvented for every urban battle in response to local conditions. It was first described in Marshal Thomas Bugeaud’s 1849 draft of La Guerre des Rues et des Maisons, in the context of anti-insurgency tactics used in the class-based urban battles of 19th-century Paris. Instead of storming the barricades from the front, Bugeaud recommended entering the barricaded block at a different location and “mouse-holing” along “over-ground tunnels” that cut across party walls, then taking the barricade by surprise from the flank. On the other side of the barricades and a decade later, Louis-August Blanqui wrote this microtactical maneuver into his Instructions pour une prise d’armes.

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4. Quite apart from the notion of “inverse geometry” there’s a thread here that concerns mapping and deserves investigation. First, there’s this quote in Weizman’s essay from Walter Benjamin:

I have long, indeed for years, played with the idea of setting out the sphere of life — bios — graphically on a map. First I envisaged an ordinary map, but now I would incline to a general staff’s map of a city center, if such a thing existed. Doubtless it does not, because of the ignorance of the theatre of future wars.

Then, in a paper on forming a “coherent mental map of the Israeli-Palestinian conflict”, Weizman writes

A new understanding of territory had to be developed to govern the West Bank. The Occupied Territories were no longer seen as a two-dimensional surface, but as a large three-dimensional volume, layered with strategic, religious and political strata.

Later in the same piece, we can find Weizman’s description of a “politics of verticality” along with its vivid quote from Benveniste:

New and intricate frontiers were invented, like the temporary borders later drawn up in the Oslo Interim Accord, under which the Palestinian Authority was given control over isolated territorial ‘islands’, but Israel retained control over the airspace above them and the sub-terrain beneath.

This process might be described as the ‘politics of verticality’. It began as a set of ideas, policies, projects and regulations proposed by Israeli state-technocrats, generals, archaeologists, planners and road engineers since the occupation of the West Bank, severing the territory into different, discontinuous layers.

The writer Meron Benvenisti described the process as crashing “three-dimensional space into six dimensions – three Jewish and three Arab”. Former US president Bill Clinton sincerely believed in a vertical solution to the problem of partitioning the Temple Mount. Settlement Masterplanners like Matityahu Drobless aimed to generate control from high points.

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Upside down, inside out, and topsy-turvy? Apart from Alice, of course — what does this remind me of?

Why, religion, naturally.

Take the Gospel of Thomas, logion 22 (Barnstone & Meyer, p. 51):

Yeshua said to them,
When you make the two into one,
and when you make the inner like the outer
and the outer like the inner
and the upper like the lower,
and when you make male and female into a single one,
so that the male will not be male nor female be female,
when you make eyes in place of an eye,
a hand in place of a hand,
a foot in place of a foot,
an image in place of an image,
then you will enter the kingdom.

Similar sayings are found in the poetry of Kabir, the great Indian mystic-poet, and described thus by Linda Hess (The Bijak of Kabir, p.135):

A particularly intriguing category of Kabir’s poems is the type known as ulatbamsi, poems in “upside down language”. They intrigue because they are absurd, paradoxical, crazy, impenetrable, and yet they purport to be meaningful.

In Japan, they might be given the name of koan — Hess quotes (p. 145) an early Mahayana sutra describing the world as “like a desert mirage, a celestial city, a mirror-reflection, a stone made from water hardened by a whirlwind”.
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Here is one of the signs of the end times quote in Islamic sources:

After the night of three nights, the following morning the sun will rise in the west. People’s repentance will not be accepted after this incident.

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And so perhaps the saying with which Eihei Dogen described Master Dogo‘s friend in his Shinji Shobogenzo best encapsulates both the state of mind that a sudden reality-reversal accomplishes in those who are not prepared for it — and paradoxically, the state of mind in which it can be accepted as part of the natural order of things:

He does not have a roof above his head, nor any ground under him.