Capital of Heroes
“Give a man a fish and you feed him for a day; teach the man to fish and you feed him for a lifetime”, says the proverb. The lesson contained is often used under the inference that one should choose the former or the latter.
This inference is typical of the linear thinking model, based on binary logic — “this or that,” “if A, then not B” and the like. Although this logic is true in more than one circumstance, does it fit all cases? When faced with two (or more) options, does choosing one means to forego the others?
The paradigm of complexity presents another approach to such issues. Based on the principles of chaos theory, the way of thought of complexity is nonlinear, asserting that the world cannot be entirely reduced to binary relations as “either A or B”, nor to chains of events in which the factor A appears as an isolated cause that has as a consequence the factor B. Complex thinking leaves aside mechanism and adopts organic models to explain the world.
The notion of organic models carries the understanding that there are no isolated parts: all elements are interconnected and mutually influencing, so that the whole — a complex system — is more than the sum of the parts (PETERS, 2014) . The concept of complex systems has developed more broadly from the studies of chaos theory, which has found many adherents over time, gaining visibility from the studies of Edward Lorenz in 1961 (DIZIKES, 2011).
In essence, chaos theory considers that: a) it is not possible to make accurate predictions of the future because they depend of an unknown number of variables, whose values are beyond human capacity of measurement, and b) small changes in the system generate large effects in the long term (BOEING, 2016; DIZIKES, 2011; LORENZ, 1963).
The science of chaos has contributed to strengthen systems thinking, a holistic paradigm for knowledge. It also originated systems science, which encompasses the study of complex systems, among others. The general organization of society manifests the characteristics of complex systems (AGYEPONG et al., 2012). Systemic thinking has gained ground in public health studies by offering methods and tools that facilitate the understanding of issues such as population trends or health differences among social groups (ROUX, 2015), such as causal loop diagrams (CLDs; PETERS, 2014). CLDs are, in short, sets of keywords, representing the elements of a system, and arrows representing the relationships between these elements. A positive sign (“+”) next to the arrow indicates that one element enhances the presence or action of the other. A negative sign (“-”), logically, has an opposite meaning.
Senge (1994) used CLDs to create what he called mental models or archetypes, that is, visual representations of frequent events, which “tell a story.” The shifting the burden model (Figure 1), portrays dealing with a problem’s symptom — more immediate and perceptible — rather than its cause — because it is barely perceptible or requires a great deal of cost to be modified.
Figure 1. Mental model of shifting the burden
Source: Adapted from Senge (1994)
To the hungry man, the symptom is hunger. The need to eat and not having necessary food indicates the inclination to imbalance.
The symptomatic solution is giving the fish, bringing balance back to the system. But the symptomatic solution is only effective in the short term — the man will eat for a day; the next one, hunger strikes again.
The fundamental solution answers the needs expressed by the symptom, in the long term. However, there is a gap between detecting the symptom and addressing the cause. This distance in time is responsible for the “delay” [1]in the perception of the relationship between the elements [2]. In the proverb, treating the cause of the problem is teaching how to fish .
The fourth element is the side effect. The greater the focus at the symptomatic solution, the lesser the action on the side effect; in comparison, the stronger the side effect, the greater the need for the fundamental solution. In the proverbial example, this element may be called sustainability. The more the man receives fish, the less he develops the ability to provide for himself. The greater the need to sustain himself, the greater his inclination to learn to fish. We might say the side effect expresses the real need behind the symptom.
In cases such as this one, the real need is of human capital. Human capital is the knowledge and skills that allow a more varied repertoire of responses to external stimuli (Coleman, 1988). It’s very similar to what Sen (2001) defines as functionings (possibilities of “being” and “doing”) and capabilities (sets of functions). The hungry man’s capacity for sustainability depends on his human capital as a fisherman.
In the proverbial narrative, learning to fish requires someone who already has this human capital and, through the relationship, can pass it on to the fisherman. In this is social capital: networks of bonds between people allowing the flow of resources such as financial capital — money, material goods — and human capital — information, skills, knowledge (FERRAREZI, 2003). Social capital is formed when there are reciprocity and trust among members of the network, as well as rules and sanctions to regulate the agreements established by those relations (ACHARYA et al , 2010). Values and norms usually constitute group’s culture, building up their identity (FONTES, EICHNER, 2004).
Social capital is convertible into other forms of capital, so it’s multidimensional. In addition to the complexity inherent to human systems, the way social capital works and is expressed brings it to the field of complexity (ROUX, 2015; ACHARYA et al , 2010). It can therefore be a useful resource for promoting health and equity.
Ferrarezi (2003) highlights his contribution to public policies. With the formation of local associations, community councils and other popular governance bodies, social capital can be used to strengthen democratic institutions, encouraging economic and social development. The basis of this movement, as defined by Putnam (apud FERRAREZI, 2003) is civic engagement [3], the sense of unity and shared responsibility of citizens, the notion that everyone has a duty with each other.
There are many ways to develop civic culture. Generally, the State is more active plating this role, defending and emphasizing certain norms and values - which may give rise to ideological manipulations — but in all instances of society that can be done.
The case of american football player Colin Kaepernick, who went on to protest during games against US racial inequities, especially police violence against African Americans like him, is world famous. His sense of civic duty cost him his place as a player, facing ostracism until he was selected to star the marketing campaign of one of the biggest sports companies in the world. The company incorporated the sense of duty of the player (and citizen) and made a wide media dissemination of it, reinforcing the message and stimulating moral value as a culture (EL PAÍS, 2017a).
At about the same time in Brazil, the teacher Heley Batista risked her life to save 25 children from the fire at the daycare where she worked. News of her death and, especially, her heroism, filled the newspapers in the following days (EL PAÍS, 2017b).
Nowadays, information’s speed of production and dissemination causes news to be quickly forgotten, replaced by more immediate ones, although not necessarily more relevant ones. Even briefly, Colin and Heley’s examples of civic engagement are capable of inspiring the sense of duty of their fellow citizens.
In the mental model of shifting the burden, the proposal for the development of civic engagement is to promote the positive aspects [4] of social capital to strengthen equity in two ways: on the one hand, create the conditions for more people to develop their human capital (the side effect of the model); on the other hand, to develop in those who have the capital (who know how to fish) the sense of responsibility in using it (giving fish) and also sharing it (teaching to fish).
With regard to solutions, one does not necessarily exclude the other. A characteristic of complex thinking is that two — or more — variables are simultaneously true (HAWKINS, 2017).The symptomatic solution may be necessary in the short term, but it is not sufficient in the long run; fundamental solution is sufficient in the long run, but may not be the greater need in the short. A man in starvation, for example, may starve himself to death before he learns to fish, and his ability as a fisherman decays with malnutrition.
The proverb’s system represents the relationship between only two people and the symptom that influences only one. Broadening our perspective, we’ll see that this is a subsystem within a much larger system, the social system, where the proverbial history repeats itself several times in different ways — that is, the same model attends to several situations, so it is also called an archetype (PETERS, 2014). At the individual scale, the fundamental solution is to make use of the transmission capacity of social capital to supply the real need of human capital.
The collective scale also presents symptoms of imbalance such as poverty, for which the most common symptomatic solution are programs, such as microcredit and some cash transfer ones, that transfer responsibility back to people at the lowest socioeconomic conditions (BANERJEE, DUFLO, 2008). The fundamental solution, as explained above, is to work for the equity of the structures that sustain society. In this sense, the real need is to develop the ethical sense of collective duty and responsibility that will allow the organization of a social system with true justice.
Figure 2. CLD model for poverty
Source: the author
Ethical sense can be more easily developed if it is valued, as, for example, by emphasizing examples like Colin and Heley. Campbell (2008) has demonstrated, through his extensive work on the hero’s journey, that heroic narratives are fundamental in stimulating the achievement of the greatest human qualities. Jung (1991), on the analysis of human psyche, also identifies in myths the role of directing psychic energy, balancing it, bringing higher levels of health. Both understand that stories of heroism awaken the individual heroic nature, inspiring people to fulfill their real purpose of life [5].
Therefore, it is suggested as a proposal the formation of heroic capital, understood here as part of both human capital (“heroic capacities” in the form of moral virtues) and social (norms and agreements that result in a “culture of heroism” ).
An instrument for this purpose is the formation of a “heroic social network”, made up voluntarily by the participants. Its purpose is to highlight the positive attitudes of human character, encouraging network members to develop such a character. The network has two components, one external, of public disclosure, and one internal, for the members of the network.
In external activity, using social media [6], the emphasis on attitudes is modeled on the great heroes of humanity, already renowned, and includes other everyday heroes, sometimes unknown, encouraging the public to live their own “heroic moment”. For example, an incentive to the virtue of Peace can begin by presenting [7] to the public the example of Solomon, who pacified the twelve tribes; next, by highlighting examples of the daily life that have promoted Peace on some scale (from Mandela’s actions as president to a child that prevents the fight of two colleagues); and, finally, by pointing behaviors and attitudes that the public can use for the practice of Peace [8].
Internally, the network also seeks to encourage its members to virtuous actions, which, in addition to the content produced for the external public, includes groups of study and practice [9]. The network offers no awards nor highlights to anyone who does such acts: every practice is voluntary [10]. Knowing that the sense of unity approximates and motivates people under the same purpose, and also that recognition preserves the mood, the network will offer a member badge [11] and milestone markers for participation [12].
The goal of the network is to encourage people to civic duty, to the responsibility shared by the society in which they live, put in practice based on the virtues stimulated. Society needs good moral examples and the network will encourage them to be born. Beyond the heroic capital, what is aimed at is the formation of virtuous capital: the building up of moral character that will allow the use of any form of capital to serve Good and Peace.
Footnotes
[1] The arrow with two slashes.
[2] Senge (1994) repeatedly emphasizes that the major hindrance to understanding the functioning of systems (and also the root of the emergence of the many problems that systems describe) is the short-term, narrow-minded view that only apprehends the relationship between elements that are close in time and space.
[3] “[…] active citizens, imbued with a public spirit, helpful, respectful and trusting in each other, even when they differ in relation to important matters” (FERRAREZI, 2003, 19).
[4] Like all forms of capital, there are also negative expressions: the social network can be used to deprive non-members (e.g., when elites concentrate privileges) or to impose member power (organized crime is a network with intense social capital).
[5] Jung, in particular, points out that each psyche brings with it a particular purpose, goal or “mission” to fulfill throughout life.
[6] As the volunteer groups and the dissemination material are constituted by the members, it is recommended to organize in regional groups (by country/state), for the elaboration of contents more in tune with their reality.
[7] Following the trends of social networks, the news can compose both text and video.
[8] Several groups exercise the activity of inspiring moral values in their members and other interested people. The philosophical society New Acropolis is an example with which to learn to assemble the heroic network.
[9] Same as previous note.
[10] Similar culture is found among the scout movement. For this reason, recognition will be prioritized for cooperative activities, carried out by groups of members.
[11] Something as simple as a brooch is enough as a symbolic “uniform” to identify the members. Within the possibilities, a real uniform will be proposed. As a way of making participation feasible and include the maximum number of members, a model to be made by the members themselves is sought, such as by means of serigraphy or other dyeing techniques. Making the own uniform, in itself, translates into practice the message of self-responsibility for collective growth.
[12] Item analogous to the coins of sobriety used by Alcoholics Anonymous.
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