Hegel, Dialectics and POSIWID:

In today’s post, I am looking at Hegel’s dialectical approach and using it to gain a better understanding of the purpose of an organization. Georg Wilhelm Friedrich Hegel (1770 – 1831) was a German philosopher who furthered the ideas of German Idealism in Philosophy after Immanuel Kant. Hegel’s writing is quite dense and he is often considered to be one of the hardest philosophers to understand. With this introduction, I should note here that my post is “inspired” by his dialectical approach.

When we look at a phenomenon say “A”, we are speaking about our understanding of “A”. This understanding automatically brings in the opposite or “notA” to the realm of the understanding. We can denote “notA” as “!A”. Our understanding of “A” lies somewhere between “A” and “!A”. To improve our understanding of “A”, we should also look at “!A”. This is a very simple view of Hegel’s dialectic. The idea of dialectics implies that all abstract concepts are partial and contain innate contradictions. As we further our understanding of the concept, we go through a dialectic process by looking at the innate contradiction (A and !A). The new understanding can be notated as A’, which again is partial and sets off another dialectical process. Hegel’s idea of dialectical process is a holistic approach. Generally, when we speak about contradictions, we either view it as an absurdity that negates any further thought or as a pro-con discussion which leads to choosing one over the other.

Hegel’s view of dialectics has a background based in history. Hegel’s view is that the world is in a movement from one phase to the next. It goes through transformation continuously. Hegel uses this idea of movement from one end to the other for reasoning. This maybe made easier to understand by using the example of a flower bud. Hegel wrote:

The bud disappears when the blossom breaks through, and we might say that the former is refuted by the latter; in the same way when the fruit comes, the blossom may be explained to be a false form of the plant’s existence, for the fruit appears as its true nature in place of the blossom. The ceaseless activity of their own inherent nature makes these stages moments of an organic unity, where they not merely do not contradict one another, but where one is as necessary as the other; and constitutes thereby the life of the whole.

 We can look at this example with the starting point of the seed. The seed grows into a plant. The plant produces the bud, and the bud blooms into a flower, which produces the seed. Each stage brings the past stages with it. To have a good understanding we should also look at the previous stages. Any one stage cannot be viewed in isolation. Any previous stages we bring forth for our understanding is not cancelled, but kept for improving our understanding. The meaning is holistic. Hegel would state that only the truth is whole.

“The truth is the whole. The whole, however, is merely the essential nature reaching its completeness through the process of its own development. Of the Absolute it must be said that it is essentially a result, that only at the end is it what it is in very truth; and just in that consists its nature, which is to be actual, subject, or self-becoming, self-development.”

As Lloyd Spencer and Andrzej Krauze write:

For Hegel, only the whole is true. Every stage or phase or moment is partial, and therefore partially untrue. Hegel’s grand idea is ‘Totality’ – which preserves within it each of the ideas or stages it has overcome or subsumed. Overcoming or subsuming is a developmental process made up of ‘moments’. The Totality is the product of that process which preserves all of its ‘moments’ as elements in a structure, rather than as stages or phases.

The absolute state is where the dialectic movement goes towards. The absolute state has essences of all the past moments we considered. Hegel would call this as “Aufheben.” Aufheben, itself, requires a dialectical approach to understand its meaning since it contains contradictory reflections. The term is translated to English as “sublation”, and it means “to lift up” and also “to cancel”. Hegel is indicating that as we make a dialectical movement, we are preserving some aspects of the moments we are considering while at the same times negating some aspects of the moments. The dialectical movement is generally viewed to be consisting of three moments (as Julie Maybee notes):

  1. The first moment—the moment of the understanding—is the moment of fixity, in which concepts or forms have a seemingly stable definition or determination.
  2. The second moment—the “dialectical” or “negatively rational” moment—is the moment of instability.
  3. The third moment—the “speculative” or “positively rational” moment—grasps the unity of the opposition between the first two determinations, or is the positive result of the dissolution or transition of those determinations.

The common example used to explain this is that of “being <-> not-being <-> becoming”. When we think of “being” we are thinking of a total presence of a being. But to understand this idea, we should also consider the absence of that being or “not-being” or “nothingness”. A being becomes nothing at the end. Or a being comes into existence from “not-being”. This is the act of “becoming”. The idea of “becoming” has the ideas of “being” and “not-being”. As noted earlier, to better understand “A”, we also need to understand “!A”. The higher understanding seems to be an emergent property. The better understanding of “A” lies between “A” and “!A” and requires the movement from “A” to “!A” to get to the higher understanding of “A”.

Another example we can use is that of “beauty”. As Maybee notes:

The highest definition of the concept of beauty, for instance, would not take beauty to be fixed and static, but would include within it the dialectical nature or finiteness of beauty, the idea that beauty becomes, on its own account, not-beauty. This dialectical understanding of the concept of beauty can then overgrasp the dialectical and finite nature of beauty in the world, and hence the truth that, in the world, beautiful things themselves become not-beautiful, or might be beautiful in one respect and not another.

The Purpose of an Organization:

We are taught that organizations have a designed purpose, and we are taught about the constancy of purpose to be a successful organization. Let’s use the idea of a dialectical approach to look at purpose of a system. Our first moment is that Organizations have a purpose and that it is dictated by the “designer” of the Organization. The second moment comes when we realize that the organization is not a single entity but a collective. Organizations are made of humans who themselves are purposeful. The top down designed purpose may not have a meaning as it flows down the organizational chain. Thus, we come to realize that organizations do not have a purpose. Then we come to the third moment with the idea of POSIWID – the purpose of a system is what it does. As the great management cybernetician, Stafford Beer said:

A good observer will impute the purpose of a system from its actions… There is, after all, no point in claiming that the purpose of a system is to do what it consistently fails to do.

From the third moment, we realize that purpose is emergent and is always dynamic. Most importantly, depending upon who is the observer, the purpose will change. Stafford Beer’s Viable System Model is an excellent framework to look at this further. Beer’s model is recursive with viable systems within viable systems. The purpose is different depending upon the level of recursion and depending upon who is observing, and also when the observation is done. The schematic below was Beer’s vision of recursions from the Project Cybersyn in Chile.

An interesting example to further this understanding is the notion that the purpose is always determined by the user. The purpose is the need of the user that needs to be met at any given time. For example, the user may have multiple purposes for a screwdriver depending on the need – as a hammer, as a can opener, as a tool for tightening screws etc. The purpose is dynamic for sure. The environment always has more variety than the organization’s management. I highly encourage the readers to check out Stafford Beer’s Viable System Model.

Final Words:

Every idea is in the process of transformation, and carries with it traces of the ideas they were built on. The same can be said about us humans, individually and collectively. Hegel seems to suggest that all ideas progress towards “Geist” or “Spirit” (the Absolute Knowledge), a state of total and truthful knowledge. No further knowledge is useful or possible. This sounds like a state of maximum entropy. One could view this as – everything is in a progression towards a state of maximum Entropy similar to the ultimate universal heat death!

We need to be open and rational to pursue better understanding. The dialectic movement is possible only when we consider innate contradictions. We can also choose not to pursue the dialectic movement and assume that our current position is stable by ignoring the innate contradictions. Full or Absolute understanding is not possible since we think in abstractions, and all abstractions are partial by definition. We fail to improve our understanding when we assume that we have the “whole” knowledge.

As a note, I should state that I purposefully chose note to use the formulaic thesis-antithesis-synthesis idea since Hegel never used that to explain his ideas.

Hegel reportedly admitted to the difficulty of his ideas. He is sometimes attributed to have said, “When I Wrote It, Only God and I Knew the Meaning; Now God Alone Knows.”

On his deathbed he noted, “There was only one man who ever understood me, and even he didn’t understand me.”

To keep up with the theme, I can also offer the great British philosopher Bertrand Russel’s criticism of Hegel as the second moment:

Hegel’s philosophy is so odd that one would not have expected him to be able to get some men to accept it, but he did. He set out with so much obscurity that people thought it must be profound. It can quite easily be expounded lucidly in words of one syllable, but then its absurdity becomes obvious.

Stay safe and Always keep on learning…

In case you missed it, my last post was Shingo’s Whys:


3 thoughts on “Hegel, Dialectics and POSIWID:

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s