Method for Theory: A Prelude to Human Ecosystems
Method for Theory: A Prelude to Human Ecosystems
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理论方法：人类生态系统的前奏
DOI：
10.5038/2162-4593.5.1.1
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发表时间：
2001
期刊：
影响因子：
--
通讯作者：
H. E. Kuchka
中科院分区：
文献类型：
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作者：
H. E. Kuchka
在中国前皇帝夏宫的一座桥上，有三只猴子，他们看不见自己的脸。有桥，但没有水。有窗户，但他们没有打开。有一个平板电脑，但没有字。有一面镜子，但你看不到自己的脸。有一个门没有人通过。广告中的真相：下面的文章是对Pickett，Kolasa和Jones 1994的扭曲模仿。引言：在人类生态学的整合两个主题将在这篇文章中得到解决。第一，在人类系统生态学的学科中有更大的整合的需要和机会。第二，实现更大程度的一体化的工具已经存在，特别是如果认识到人类生态系统主要是不断演变和动态的信息生态系统。我们的任务是从概念上探讨这一认识的含义，以寻求对人类生态系统性质的更广泛理解。但首先，我们必须为学科整合服务的理论发展制定一个框架。为此，本文分为两大部分。第一部分论述了发展人类生态学综合理论的方法和理论基础。第二部分应用这些方法来勾画人类生态系统的新生理论的一些组成部分，我们在人类生态学学科整合的效用的初步工作实验。传统上，理解人类的任务被严格划分。人文学科研究人类社会的信息方面艺术、宗教、文学、历史，而生物学家和少数生态学家和动物学家则研究物理、医学、行为和认知方面的内容。我们建议，开始了解人类系统，必须开发一个人类生态学范式2，整合这两个历史轨迹。人类学的学科自其概念以来一直处于这两条轨迹的交叉点，因此是一个很好的地方来规定社会文化生态学和生物物理生态学的根本整合。为了了解一个综合的人类生态学可能是什么样子，我们提供了以下的介绍性预览。在对每一个系统进行单独的研究之后，试着同时观察图1a到图1d中所展示的人类系统的四个图形概念化。这个练习的目标是促进一个真正整合的人类生态学所需要的那种根本性的综合。每一个模型都增加了独特的概念结构和人类状况的问题和潜力的图形表示。H. T. Odum的模型（图1a）抽象地描述了感兴趣的系统中的参与者，相关的能量流，并描述了跨子系统的能量升级的概念。Forrester（图1b）在描述信息网络、信息流的累积效应及其信息触发器方面更为成功。拉金的基督教精神世界的图表（图1c）是由高度抽象的（道德）关系和超自然和人类在形而上学宇宙之间的流动。这幅图描绘了历史上特定时间和地点的特定信仰体系，是人类创造和运作的信息系统的一个很好的图解例子。罗宾斯的模型（图1d）受到亚天才教会的启发，呈现了超现实的图形叙事，这是一种与拉金的基督教精神宇宙表现形式相平行的后现代信仰体系。罗宾斯使用传统和后现代的技巧，如幽默和面对熟悉的陌生感。这说明了创造性想象力、人类的持久性和虚拟关系在人类生态系统的形成和功能中的重要性。我们对理论方法的立场是，对人类生态学的综合理解必须将创造性/想象性/超自然系统与先前被认为是严格意义上的生态学系统相结合。…
INSCRIPTION ON A BRIDGE AT THE SUMMER PALACE OF THE FORMER EMPERORS OF CHINA THERE ARE THREE MONKEYS WHO CANNOT SEE THEIR FACES. THERE IS A BRIDGE BUT NO WATER. THERE ARE WINDOWS BUT THEY DO NOT OPEN. THERE IS A TABLET BUT NO WORDS. THERE IS A MIRROR BUT YOU CANNOT SEE YOUR FACE. THERE IS A GATE BLT NO ONE PASSES THROUGH. Truth in Advertising: The following essay is a somewhat twisted mimicry of Pickett, Kolasa and Jones 1994. INTRODUCTION: INTEGRATION IN HUMAN ECOLOGY Two themes will be addressed throughout this essay. The first is that there is both a need and an opportunity for greater integration in the discipline of human systems ecology. The second is that the tools are already available to achieve greater integration, especially if it is recognized that human ecosystems are predominantly evolving and dynamic information-ecosystems. Our task here is to conceptually explore the implications of this realization, in search of a broader understanding of the nature of human ecosystems. But first we must lay out a framework for the development of theory in the service of disciplinary integration. Toward this goal, this essay is divided into two main sections. The first section is concerned with die methods and rationale for developing integrative theory in human ecology. The second section applies these methods to sketching some of the components of a nascent theory of human ecosystems, our initial working experiment in the utility of disciplinary integration in human ecology. The task of understanding humans has traditionally been rather strictly divided. The humanities study the informational aspects of human societies-art, religion, literature, history-while biologists and a few ecologists and andiropologists tackle physical, medical, behavioral and cognitive components. We propose that to begin to understand human systems, a human ecology paradigm2 must be developed that integrates these two historical trajectories. The discipline of anthropology has been at the intersection of these two trajectories since its conception and is thus a good place to prescribe the radical integration of sociocultural ecology and biophysical ecology. To get a feel for what an integrated human ecology might look like we offer the following introductory preview. After examining each on its own, try to look simultaneously at the four graphical conceptualizations of human systems presented in Figures 1a through Id. The goal of this exercise is to promote the kind of radical synthesis needed for a truly integrated human ecology. Each of these models adds unique conceptual constructs and graphic representations of the problems and potentials of the human condition. H. T. Odum's model (Figure 1a) abstractly delineates the actors in the system of interest, the relevant flow of energy, and depicts the concept of energy upgrading across the subsystems. Forrester (Figure 1b) is more successful at depicting the information network, the cumulative effect of flows and their informational triggers. Larkin's chart of the Christian spirit world (Figure 1c) is composed of highly abstracted (moral) relations and flows between supernaturals and humans in a metaphysical universe. Depicting a particular belief system at a particular time and place in history, this figure is a good diagrammatic example of the kind of informational systems that humans create and operate within. Robins' model (Figure 1d), inspired by the Church of the Subgenius, presents surreal graphic narrative, a postmodern belief system in perverse parallel to Larkin's Christian representation of the spiritual universe. Robins uses traditional and postmodern techniques, such as humor and confronting the strangeness of the familiar. This brings home the importance of creative imagination, human perversities and fictitious relationship in the formation and function of human ecosystems. Our position with regard to method-fortheory is that a synthetic understanding of human ecology must integrate the creative/imaginary/supernatural systems with those previously recognized as ecology sensu stricto. …