Algorithms and institutional isomorphism: A Call for a more Philosophically Comprehensive Theory Of Counseling.

Algorithms and institutional isomorphism

Algorithms and institutional isomorphism
— Read on markcarrigan.net/2019/03/10/algorithms-and-institutional-isomorphism/

This is quite interesting.

It resonates with ideas I have been throwing about. For example, the way that I use the term religion in my work seems consistent with the way that internet platforms are homogenizing corporate identities, as this summary (the link) might suggest. Less about what corporate activity, ability, or work that they do or products they make, the platforms through which they present such corporate subjectivities not only limit their ability to be viewed but indeed function as a space of reflexivity which thereby allows them to view themselves as a unique and valuable contribution to the socially economical universe, Even as this universe is contracting in its ability to grant universal value beyond its domain.

Also, as I suggest in The Philosophical Hack, what is significant is our relationship with technology. Less our subjective meanings and relative interpretations of our thoughts and feelings that we have about our relationship (which are indeed valid, if overworked and often understood as substantially ubiquitous), the relationship has more to do with how such subjectivities manifest as the relation. For example, how technology tends to allow us to think our meaning is unique and individual all the while confining that presentation to specific technological items.

We might then see through the lens of counseling, as counselors, that subjective issues may find more resolution by the smaller possibility for explanation rather that a wider one. The more possibility is understood for a context of therapeutic help, perhaps the less individual help will be achieved.

Hence, I might hypothesize that a more coherent and less divisive ideal for therapeutic help is indicated. Less assertions of various conventional scientific methodological truth( this method is more correct that that) as argument (less acceptance of universal subject-relativity and individual argumentative validity) and more theoretical philosophy which might function to supply a model which contains, explains and addresses the phenomenal possibility for therapy.

In other words, less client choice in therapy and less Counsellor self-righteousness about appropriate treatment options, could lead to a more effective therapy as a whole movement and client responsiveness to treatment.

Because it seems right now, on one hand the client has so many choices for therapy that they don’t even know what they might be choosing, and on the other hand counselors as such might be so self righteous and myopic in their theoretical basis that they are asserting a particular type of methodological solution up and against the larger arena of counseling which posits that there could be many effective treatments. I am proposing that if the theoretical basis of counseling is it self limited within a larger explanatory philosophy rather than granted in infinite relativity, then the client might feel like they are actually getting significant help even before the therapeutic process begins.

Reclaiming the social from the platforms that are eviscerating it

Reclaiming the social from the platforms that are eviscerating it

Reclaiming the social from the platforms that are eviscerating it
— Read on markcarrigan.net/2019/01/08/reclaiming-the-social-from-the-platforms-that-are-eviscerating-it/

My comment:

That is interesting in how their proposal implicitly retains the ideal of freedom. Where there is a supposed as essential “exception” that is being impinged upon.

I think what the internet is exposing (what Latour and others are involved with. I think). Is that indeed that exception will collapse into the controlling structures which are themselves supporting the very ideal of exception, such that control will arise in the very activity of continual assertion of essential exception;

thus we need to focus out attention on what is occurring there as opposed to constantly refocusing, pulling back into the exception which is, at root, merely deconstruction for the sake of ideal freedom. That this perpetual pulling back merely places control in the hands of “others”. That we should “take control” of our own situation by understanding how the control indeed controls. But not to thereby aliviate the control or to “free ourselves” from it, but to “own it” as an inevitable act of the construction of our freedom.

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