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The intuitive difference between a system that choreographs the motion of its parts in the service of goals of its own formulation and a system composed of a collection of parts doing their own thing without coordination has been shaken by now familiar examples of self-organization. There is a broad and growing presumption in parts of philosophy and across the sciences that the appearance of centralized information-processing and control in the service of system-wide goals is mere appearance, i.e., an explanatory heuristic we have evolved to predict behavior, but one that will eventually get swept away in the advancing tide of self-organization. I argue that there is a distinction of central importance here, and that no adequate science of complex systems can dispense with it.

This article discusses the issue of social and cultural 'autotranscendence' - self-production, creativity - in the debates on self-organization. The point of departure is Cornelius Castoriadis's idea of 'self-creation'. First, a schisma between mechanical and ontological modeling is indicated and used to introduce the idea of a 'creative organization'. This is further discussed in relation to Jean-Pierre Dupuy's concept of social 'autotranscendence' by 'complex methodological individualism', with particular respect to the incomprehension of the social. Following Johann P. Arnason's treatment of the question of cultural articulation in Castoriadis, the article argues that the problem of autotranscendence presents a further problem of self-creation discernible in Castoriadis's notions of phusis/nomos, living being/human, and constraint/magma. The article closes with a consideration of Duncan Watts, Alberto-László Barabási and Bernardo Huberman's sketch of a network sociology.

This article discusses the issue of social & cultural 'autotranscendence' -- self-production, creativity -- in the debates on self-organization. The point of departure is Cornelius Castoriadis's idea of 'self-creation'. First, a schisma between mechanical & ontological modeling is indicated & used to introduce the idea of a 'creative organization'. This is further discussed in relation to Jean-Pierre Dupuy's concept of social 'autotranscendence' by 'complex methodological individualism', with particular respect to the incomprehension of the social. Following Johann P. Arnason's treatment of the question of cultural articulation in Castoriadis, the article argues that the problem of autotranscendence presents a further problem of self-creation discernible in Castoriadis's notions of phusis/nomos, living being/human, & constraint/magma. The article closes with a consideration of Duncan Watts, Alberto-Laszlo Barabasi & Bernardo Huberman's sketch of a network sociology. References. [Reprinted by permission of Sage Publications and Thesis Eleven Co-op Ltd, copyright 2007.]

The rampant acceleration of sci'fic advance & technological change that seems to be required for nat'l viability unfortunately entails a disconcerting human consequence: an explosive increase in cultural complexity bearing ominous possibilities of massive soc disruption. Attainment of an adequate rate of cultural adaptation--as an idealized response to this situation--can be predicted only on the basis of deeper comprehension & creative modification of the soc-instit'al decision-making processes that comprise the cognitive modus operandi of civilized society. Recent methodological developments in manag sci are presented as promising theoretical resources for extending the conventional paradigm of objective rational analysis to incorporate valuative aspects of policy-level decision problems. Initially the emphasis is placed on an extension of structured rationality which constitutes one of the core-advances contributing toward emergence of the policy sci's as a legitimate supradiscipline. With its secondary emphasis on the concept "instit'al self-org," this paper represents an attempt to (1) capitalize on a particular feature of optimal org, & (2) bring this feature immediately to bear as a consideration in instit'al systems design. The concept of a "nat'l admin'ive res agency" is put forward as an instit'al prototype embodying the innovative org'al format needed in order to connect theoretical & practical aspects of soc problem solving. The signif of this prototype lies in its implication for achievement of a deliberately self-transforming society, a purposefully adaptive version of the soc order. Modified HA.

In the contemporary city, we are today more and more witnessing different practices and processes of "re-appropriation of space": regeneration of empty buildings, spaces of cultural production, urban gardens, green areas given renewed significance and re-shaped public spaces, and so on. Beside this, we could also mention experimentations that are activating new social services and welfare spaces, and finally squatting projects, which are defining different modes of co-existence, housing and service provision. This is a vast field of activity and experience, with the widespread involvement and the leading role of the inhabitants, organized or not in committees or associations, and other local actors. Such experiences are both illegal and legal, and question the relationship and the very meaning of the institutions. In many cases, these are practices and processes of re-appropriation of the city that are also processes of resignification of spaces and production of places. Among these practices, many of them are re-opening spaces or re-activating some specific territories/neighbourhoods benefiting from very localized creativity and capitalizing on social relations that are fully embedded in local societies. We should also critically consider that practices of re-appropriation are often substituting the role of local policies and in some case promoting actions that are illegal/informal in a context where institutions are losing financial capacity as well as accountability. These experimentations are so focused on action that are simultaneously redefining the modes of social conflict as well as the routines and spaces of citizenship participation. These practices can be considered sites where to experiment and shape political capacity, thus questioning the very functioning of local democracy.