Lesson Plan 2 - Boje facilitator

PRO2 - Hegel's Dialectic PRO3 Marx/Engels Dialectic; and Video # 2 on Hegel and Marx/Engels

Lesson plans now have these 7 Process Steps:

HHT card

STEP 1 (keep this entire step to less than 10 minutes) Healthy Happy Terrific [no more that 2 minutes](new one for each class.

e.g. For today How do you feel? Why is happiness a choice, and one you made today. If you are happy about more things, then you have more happiness opportunities day by day.


Boje and Sabine's lesson plan combine PRO2 and PRO3 to do a YouTube

Homework QUESTIONS 2/3A

What is Relationality in Marx and in Hegel

What is Procecss in Marx and in Hegel

What is Ontology in Marx and in Hegel

and 2/3B: How does their RPO apply to the TFW Virus that is rampant tody in Organization Systems?

Modify these figures to suit your own findings and theorizing:

Hegel RPO © D. M. Boje 2017Marx RPO © D. M. Boje 2017


HOW TO BEING THIS WEEK'S HOMEWORK: Begin with Karl Marx's (1845) THE GERMAN IDEOLOGY, look at every instance his criticism of Hegel 'system' and the ammendments Marx, makes to it. Marx is critiquing both Hegel's Phenomenology of Spirit and the Philosophy of Right. Your challenge is to sort out. Consider the historical context, the erea in which both Marx and Hegel were writing. For Hegel the German state has achieved the science crown of the spirit, and socio-economic and socio-political systems were getting better all the time, but for Marx who entered the factory systems of the industrial revolution in Manchester England, THE WORKING DAY was one of degradation, suffering, exploitation of women and children to extract more surplus value from a labor process. This labor process, as we will discuss this week and next, attains the status of TFW virus infecting the socio-economic system, and it is Mary Parker Follett and by 1974, Henri Savall who step forward with a way to democratize participation to attempt to cure the TFW virus.

Do word searches such as the following. In The Critique of German Ideology, Marx Part I, B 'The Illusion of the Epoch', points at 'civil society' relations as key to change:

"Already here we see how this civil society is the true source and theatre of all history, and how absurd is the conception of history held hitherto, which neglects the real relationships and confines itself to high-sounding dramas of princes and states.... The word "civil society" [bürgerliche Gesellschaft] emerged in the eighteenth century, when property relationships had already extricated themselves from the ancient and medieval communal society. Civil society as such only develops with the bourgeoisie; the social organisation evolving directly out of production and commerce, which in all ages forms the basis of the State and of the rest of the idealistic superstructure, has, however, always been designated by the same name."

"This conception of history depends on our ability to expound the real process of production, starting out from the material production of life itself, and to comprehend the form of intercourse connected with this and created by this mode of production (i.e. civil society in its various stages), as the basis of all history; and to show it in its action as State, to explain all the different theoretical products and forms of consciousness, religion, philosophy, ethics, etc. etc. and trace their origins and growth from that basis; by which means, of course, the whole thing can be depicted in its totality (and therefore, too, the reciprocal action of these various sides on one another). It has not, like the idealistic view of history, in every period to look for a category, but remains constantly on the real ground of history; it does not explain practice from the idea but explains the formation of ideas from material practice; and accordingly it comes to the conclusion that all forms and products of consciousness cannot be dissolved by mental criticism, by resolution into "self-consciousness" or transformation into "apparitions", "spectres", "fancies", etc. but only by the practical overthrow of the actual social relations which gave rise to this idealistic humbug; that not criticism but revolution is the driving force of history, also of religion, of philosophy and all other types of theory. It shows that history does not end by being resolved into "self-consciousness as spirit of the spirit", but that in it at each stage there is found a material result: a sum of productive forces, an historically created relation of individuals to nature and to one another, which is handed down to each generation from its predecessor; a mass of productive forces, capital funds and conditions, which, on the one hand, is indeed modified by the new generation, but also on the other prescribes for it its conditions of life and gives it a definite development, a special character. It shows that circumstances make men just as much as men make circumstances" (IBID.).

And (8 minute max) ice breaker from  Augusto Boal's 200 Exercises and Games for Actors and Non-Actors (book on line)(Choose among the 200 exercises) Choose exercise that has a PROCESS FOCUS, & write your 2 Homework Questions for class on board (please run them by Boje several days before): One question based on assigned course texts/articles, other question based on student's field study of Relational Process Ontology (Use TEXTS portion of syllabus, e.g. Hultin, L., & Mähring, M. (2017). How practice makes sense in healthcare operations: Studying sensemaking as performative, material-discursive practice. Human Relations, 2017, Vol. 70(5) 566–590.). Please include references in answers. Answers due next class period and during term meet at least 3 times at Frenger Food Court Monday noon to 2pm to get help on project and lesson plans

e.g. Boal exercise: Complete the Image, this is silent, no talking event. Instructor will deomonstrate: Complete the image (pp. 169-170A pair of actors shake hands. Freeze the image. Ask the watching group what possible meanings the image might carry: is it a business meeting, lovers parting for ever, a drug deal, they love each other, they hate each other, etc.? Various possibilities are explored to show all the ’meanings’ a single image can have. Everyone gets into pairs and starts with a frozen image of a handshake. One partner removes himself from the image, leaving the other with his hand extended. Now what is the story? Instead of saying what he thinks this new image means, the partner who has removed himself returns to the image and completes the image, thus showing what he sees as a possible meaning for it; he puts himself in a different position, with a different relationship to the partner with the outstretched hand, changing the meaning of the image, but conveying an idea, emotion, feeling – this is a dialogue of images, not just a juxtaposition. Then the first partner comes out of this new frozen image and looks at it. When he was inside it, he had a feeling; outside it, the remaining partner in the image staying frozen and now alone, the image will have a different meaning, evoke a different emotion, idea, etc. So, he completes it, changing its meaning again. And so on, the partners alternating, always in a dialogue of images. The players should look quickly at the half-image they are completing, arranging themselves in a complementary position as fast as they can not only to save time but to avoid thinking with words and translating them into images; like the modelling exercises, the actors should think with their bodies and their eyes. It does not matter if there is no literal meaning to the way an actor chooses to complete the image – the important thing is to keep the game moving and the ideas flowing. Then the Joker can add a chair to the game, two chairs, an object or two objects – how does this affect things, how does it change the dynamic? SEE MORE ON BOAL AT END OF THIS FILE


STEP 2: (30 Minutes) Share your homework papers, discuss them in pairs, present summary of the Other's paper to class, in discussion phase. Please bring extra copy for instructor (and if you like for the class members).

STEP 3:(10 minutes) Boje's 2nd Video, on Hegel & TFW Virus, and 4 era's

Video # 2 on Hegel and Marx/Engels


Discuss the dialectic in each of the 4 eras

e.g. What was life like in the Industrial Revolution when Marx was writing, and when Follett was writing?


Hegel RPO © D. M. Boje 2017


Marx RPO © D. M. Boje 2017 Nietzsche RPO © D. M. Boje 2017Follett RPO © D. M. Boje 2017

Fredrick Nietzsche (1844-1900) is not as optimistic about human socio-economic systems of organization or socio-political institutions, as are Plato (428-348 BCE), Hegel (1770-1831), Marx (1818-1883), and Follett (1868-1933).

Follett was opposing the systems ideas of Taylor (1856-1915), Fayol (1841-1925), and Weber (1864-1920), but also Nietzsche, Hegel, and Marx. She retained an optimistic view of history of Hegel, but like Marx, did not believe that Prussian socio-economic systems or the socio-political systems had achieved the harmony she thought possible. She believed Plato's democracy could overcome both tyrany, timocracy (warrior ways), and oligarchy. Mary Parker Follett is forgotten mother of systems theory.


Next discuss how TFW is dialectic to Plato dialectical system, Hegel dialectic sytem, Marx dialectic system (& next time) Follett dialectical system

Figure 2: The TFW Virus system infection OPPOSED by SEAM system interventions

In the AGILE book, you will learn:

  1. Most system-change models use traditional design principles that assume stability and do not have a SPIRAL UP. Instead they turn in place without changing and growing.
  2. Most organizational change system models are inefficient, static representations, and cannot achieve more than average socioeconomic performance.
  3. SEAM attacks the TFW virus (see. p. 23 AGILE book). SEAM, by contrast, makes improvements in low value added tasks by transmuting dysfunctions and hidden costs of managing them, into revenue generating economic performance.
  4. SEAM argues "that systems infected with the TFW virus cannot develop the ability to spontaneously adapt to their environment" (AGILE, p. 29).
  5. In sum, SEAM is an open system that includes not just socio-technical-system, but the economic and accounting open system ways of "converting dysfunctions resulting from the TFW virus into value-added work of transforming low-value-added activities into high value-added activity, and of liberation of socioeconomic performance" (AGILE, p. 31).



PRO2 - Hegel's Dialectic

PRO3 - Marx & Engel's Historical Materialism Dialectic

STEP 4: In your facilitator's lesson plan, DEVELOP a HIGHLY INTERACTIVE class activity (25 to 35 minutes)

e.g. Today: We will practice TIME AND MOTION Taylorism Systems

One class team, build this, without glue, without tape. Just bend cards, and repeat same motion, and time it. Work process flow and assignments, is done by a central planner, who does not work, but does actual time and motion record keeping. On each card, search one meaning of word, system, or word process, or word idea. One per card, from THE GERMAN IDEOLOGY


Stack cards for Time and Motion




STEP 5 OF LESSON PLAN: (20 minutes max) After break, Sabine's time - to work with us on either Heidegger or Hegel text so we understand how their respective dialectics differs from the schedule RPO dialectic of the week in our schedule.

This week it is HEGEL: In Hegel, the German word Begriff, has important meaning. The simple translation is 'Idea.' but it is also the concrete embodiment of Idea, its completion, its grounding in the world of existence, that is historical, not just Natural. The grounded actualizing of Begriff is personal+social+Natural+intellectual completion of a process of virtue concretizing (to use Whitehead's term, concresence), the completion of a process of becoming rational, in the form of harmonious whole.

In Hegel's The Philosophy of Right: §2), Begriff conception accesses truth by formal definition and proof, in a method of intuitive consciousness that becomes science procedure:

"A notion [Vorstellung] may thus be raised to the form of a conception [Begriff]. But so little is any notion the measure and criterion of an independently necessary and true conception, that it must accept truth from the conception, be justified by it, and know itself through it. If the method of knowing, which proceeds by formal definition, inference and proof, has more or less disappeared, a worse one has come to take its place. This new method maintains that ideas, as, e.g., the idea of right in all its aspects, are to be directly apprehended as mere facts of consciousness, and that natural feeling or that heightened form of it which is known as the inspiration of one’s own breast, is the source of right. This method may be the most convenient of all, but it is also the most unphilosophic. Other features of this view, referring not merely to knowledge but directly to action, need not detain us here. While the first or formal method went so far as to require in definition the form of the conception, and in proof the form of a necessity of knowledge, the method of the intuitive consciousness and feeling takes for its principle the arbitrary contingent consciousness of the subject. In this treatise we take for granted the scientific procedure of philosophy, which has been set forth in the philosophic logic."

In Marx, Begriff is the historical development of harmonious state of affairs in a rational socioeconomic system structure of material operations of economic and Natural lasws as humans shape history by struggle to achieve human and their own animal needs. Marx differs from Hegel

    1. Marx's defnition of Begriff is not about God, or pure reason, but rather people live a life of the senses (sensemaking) in productive and crative shaping, molding the Natural world as socio-economic beings, but not some relation to transcendent reality. The sensemaking needs to purge false consciousness, the Fettishizing of commodities and services, in order to liberate people from alienation.
    2. Marx regards Nature as ontologically independent of human consciousness
    3. Marx does not regard Nature's emergent world as constituting the material system of the future he envisions
    4. Marx believes humans are part of Nature, but that the socio-economic system uses Nature, exploits Nature, for its own purposes
    5. Marx, as you read in THE WORKING DAY (Das Kapital, Vol. 1 chap 10), did not beleive people in historical development had overcome human degradation, their conflicts, suffering, or the exploitation and alieanation in socio-economic or socio-political systems. Capital the vampire, was sucking the life blood from human labor, to obtain surplus value from the labor process of the socio-economic system.


Search THE CRITIQUE OF THE GERMAN IDEOLOGY, Part I Idealism and Materialism, for Marx's critique and his appreciations of Hegel:

"The Young Hegelians criticised everything by attributing to it religious conceptions or by pronouncing it a theological matter. The Young Hegelians are in agreement with the Old Hegelians in their belief in the rule of religion, of concepts, of a universal principle in the existing world. Only, the one party attacks this dominion as usurpation. while the other extols it as legitimate."

"Since, according to their fantasy, the relationships of men, all their doings, their chains and their limitations are products of their consciousness, the Young Hegelians logically put to men the moral postulate of exchanging their present consciousness for human, critical or egoistic consciousness, and thus of removing their limitations. "

Notice how this last quote, is anticipating Latour and Barad's refutation of social constructivism in contemporary sociomaterial systems theory.

Continue your search on words like system (appears 32 times), Nature (44 times), process (appears 28 times, including life-process), Idea (124 times), antithesis (only apprears twice), hamony (three times), etc.

STEP 6: do a 2 minutes Q & A with class to see what worked well today, and what could be better (2 minutes) to benefit the next facilitator with process of continuous improvement.

Question: What worked for your learning today? What can we do better for you?

STEP 7. Good News! In exchange for facilitating, helping with feedback on classmate's homework, co-facilitators will not do assigned written homework (they are expected to help with YouTube creation).


Please prepare for our next class, by searching Follett's THE NEW STATE on you system disc #2, and see how she applies word "synthesis" (17 times) and Hegel (13 times). What is her critique of Hegel? In both discs there are writings about Follett, books by Follett. See articles that speak to her relational process ontology. Thank you.

Any questions, please see instructor to do this after class or office hours, Frenger Food Court Monday noon to 2PM. Thank you.


Note: each student in the class is requested to meet with instructor out of class at office hours or appointment time to go over their term project, and get it to publishable quality.


All are invited to present term project at the annual Storytelling conference http://davidboje.com/quantum in December