We’re a mess.
You want to know why social scientists like models and abstractions and formalisms? It’s because we’re a mess, and it’s tough to know where and how to begin in a mess; impose order, and all of a sudden those messes reveal a clean kind of meaning, shorn of stray bits of paper and belly lint and someone suddenly slamming on the brakes for no apparent reason.
This isn’t a knock on modeling, and I’m a big fan of models precisely because they bring clarity, allow us to see patterns where, before, there was only mess. But when using models you can never forget that they are, in fact, models, a cleaned-up and edited version of reality, not reality itself.* Models are great for understanding a particular thing about a general phenomenon or a number of things about a particular phenomenon, but they can be both stretched out of shape trying to explain too much or so stingy in what they take in they explain nothing at all.**
Anyway, I don’t want to get too bogged down*** in measurement or even conscious interpretation, especially since I’m trying to figure out what comes before said measurement or conscious interpretation.
Which is to say, the mess.
If I don’t have a theory or a model for this mess, I do have a direction—find damned-near-indisputably necessary bits to human being.
Damned-near-indisputably-necessary bit 1: We are mortal beings.
We’re born, we live, we die. No one enters life without having been born****, and no one stays forever. Whether there is something before or after life is disputed, as is the significance of that extra-life existence, but, today, every yesterday, and for the foreseeable future, our mortality is sufficiently indisputable as to be called a fact.
D-n-i-n bit 2: We are biological beings.
This goes along with our mortality: as far as is known, everything biological is of necessity mortal. But this has a particular meaning beyond our mortality, since as biological beings we have particular needs required to keep that biology working. We need food and water and protection from both the elements and predators. We can become ill, get better; we break, we mend; we live as physical beings within a particular environment and if we are not able to meet our biological needs within that environment, we either move or die.
D-n-i-n bit 3: We are social beings.
Some people dispute this; those people should be ignored.
This is not about a kumbaya vision of cooperative harmony, but a recognition that we are all helpless at the beginning of life (and many at the end); if we are not cared for during that extended period of helplessness, we die.
Furthermore, given that that period is so extended—ten years, minimum—the process of said care results in the child learning the basics of species-being, that is, language, which in turn allows one to interact with others of our kind.
I want to say more about the centrality of language to human sociality, but that would take me into less-than-indisputably-necessary bits, and the point in this post, at least, is to try to nail down something about us which any model or theory has to take into account if it is worth considering at all.
Do you remember my bit on epistemology-ontology-the practical? Of course you do! Well, I’ve hopped over the epistemological and landed us in the ontological, or, er, the proto-ontological(?!): If I won’t rely on FOUNDATIONS, then I have to at least tack a few boards together before we swing out over the abyss or float down the river or whatever metaphor doesn’t give you vertigo or make you seasick.
Where was I? Yes, the basics: We’re mortal, we’re biological, we’re social.
We’re also other things—important other things, which I’ll tack on in later posts—but I wanted to reiterate those basics on which I not only build my interpretations and theories, but upon which all interpretations and theories about human being should be built. Other people will legitimately tack on other things (that mess gives us a LOT to choose from) and swing or float in different directions, but if they start with such nonsense as “assume a can opener”, well, then they’re engaging in social-science fiction.
I got nothin’ against science fiction—I’m a fan, actually—but if you want to claim you’re saying something “real” about the world, then you better damned well deal with the damned-near-indisputable realities of this world, and our being human in it.
*Well, okay, this gets epistemologically tricky, insofar as the view through which one views a phenomenon affects the phenomenon itself. Reality is never just “there”; it’s always and unavoidably worked on. But there is a distinction between unavoidable oft-unconscious interpretation and the conscious imposition of a schema, which is what I’m trying get at, here. The distinction itself matters, and deserves further investigation—but not in this post.
**This goes for theory, as well, although theory tends to err on the side of trying to do too much than too little; a theory which does too little tends to lose its status as ‘theory’.
***That’s why this stuff is in the notes rather than the body. I’m one of those who thinks you ought to be able to skip the footnotes without missing anything important—notes are for sources and elaborations on basic points, not the introduction of novel material—so imma gonna just drop the whole shebang for now.
****What if we ever manage to figure out how to hatch a person or otherwise build one in a lab? What if we figure out how to live forever? Well, then the conditions of existence would have changed and we’d have to figure out what those new conditions mean. But we ain’t there yet.