I think this is a fascinating question, which I actually hope to get into with Ken in our next episode, where we will talk about holons and their most important characteristics.
Groups, according to Ken, do not have a “dominant monad”, which I think is required in order to think of them as “having a collective ego”. As I put it in the script for a video I am working on:
So this is one of the defining characteristics of a holon – it has an interior of some kind, some kind of inner agency. It is “something” to be a holon. A more technical way to say it is that “all holons have a dominant monad”, which might sound a bit kinky, like a holon going to a BDSM party. (Which, fair enough, we all like to find fun new ways to put parts into wholes.) But “dominant monad’ really means that “all holons have an inner agency that governs all of its junior holons.” That’s why when you decide to take your dog for a walk, 100% of your atoms, molecules, cells, and organs decide to go with you. Which is useful if you want go from point A to point B without smearing yourself across the carpet and leaving a nasty stain.
However, groups (social holons) are in fact capable of social autopoeisis — that is, they exhibit patterns of self-organization that can often appear to be the result of some distributed intentionality. From later in the script:
But what about an ant colony? They certainly show a far greater range of creativity and complexity than a crystal does. Sure, a simple crystal includes more atoms than we can possibly imagine, ten to the power of brain aneurysm. But those atoms are very boring. They don’t do much, their parties suck, and their culture is about as shallow as it gets.
The average ant colony, on the other hand, only consists of a few hundred thousand ants — but each of those ants are composed of their own atoms, molecules, and cells. They have greater depth than atoms, but considerably less span. And the levels of complexity that we see in ant colonies are staggering – the sum of its behavior seem so much greater than the capacity of any individual ant in the colony. It feels almost like its own individual holon. Ken Wilber calls this sort of distributed intelligence a form of “nexus-agency”, which is a sort of pseudo-agency that emerges in the collective and organizes the behavioral patterns of its individual members.
So according to Ken, it’s not so much that “social holons/groups/collectives have an ego”, but more like “social holons/groups/collectives have nexus-agency that arises from the accumulated thoughts, structures, meanings, and behaviors of all its members.” It’s a feedback loop between Zone 7 (the inner of the Lower Right) and virtually all other zones/quadrants. It’s not a whole in itself, but an aggregate of all the individual wholes who are members of that system.
It’s an important distinction, because it suggests different sets of intervention for treating stage-related dysfunction, based on whether you are looking at an individual holon or a social holon. For example, when an individual holon does “regression in the service of ego”, that is taking place within their “dominant monad” — meaning, 100% of their interior conscious awareness is temporarily dipping back into previous structures upon which its own average-mode consciousness is built upon. And then when they dip back out into the later stages once again, 100% of their consciousness moves along with them.
However, when it comes to a social holon, there’s no real “regression in service of nexus-agency”, as I understand it, because the only way to truly regress would be to eliminate the thoughts, relationships, exchanges, and activities of individuals at later stages.
Which is precisely why we need to be very careful about this sort of thing. Every totalitarian in history has positioned themselves and their ideology as representing a “higher whole” to which we should all aspire. In fact, this is how the concept of “holons” emerged in the first place for the person who coined the phrase, Arthur Koestler:
But another problem, as Koestler saw it, was that mankind’s capacity for greatness was often undermined by its penchant for self-destruction. Which I imagine was reinforced by the many technological marvels and terrors he witnessed as a Hungarian Jew living in Europe during the early to mid-20th century.
As Koestler saw it, human beings were prone to two primary drives – we either choose individual self-expression, asserting our wholeness, our agency, and our separateness from the rest of society and our surrounding environment. Or we allow ourselves to “disappear” into something we see as being greater than ourselves, letting go of our sense of wholeness in order to feel like we are a part of something bigger, something more meaningful than we can find as isolated individuals.
In other words, Koestler observed that human beings are simultaneously capable of acting as self-contained wholes, as well as parts of even greater wholes. And it is within this critical polarity that Koestler believed all of the hope (and all of the misery) of the human experience can be found.
As Koestler saw it, the desire to become part of something greater than ourselves can often lead us to participate with social systems that are in fact far less than ourselves, because we often choose systems that were created by lower drives from more primitive parts of the brain – drives that seek to oppress and dominate other people.
In Koestler’s view, if we do not have an accurate understanding of how whole/parts emerge – and if we do not know how to navigate the great chain of whole/parts that have already emerged in nature and in human society – then our own contradictory struggle to simultaneously be a whole, and to be a part of a greater whole, can lead us down some very dark paths.
What’s interesting here, is that Koestler’s original insight into “holons” is a bit different from Ken’s enactment of the word. Ken would likely say that Koestler is combining both “agency and communion” as well as “eros and agape”. “Agency and communion” essentially describes drives toward the individual, and drives toward the collective, which all holons intrinsically possess. We can see these almost like “horizontal drives” of the holon. Whereas “eros and agape” would better describe the drives toward wholeness and part-ness, the “vertical drives” of a holon. Still, Koestler’s concept of “holons” has proven to be tremendously valuable, especially after we differentiate these two “directions” of natural drives, and see how they are often related to each other.
Later in the script:
Why is this so important? Well, as Arthur Koestler pointed out way back in 1967, human beings are fundamentally engaged in two contradictory drives – the need to be a whole individual, and the need to be part of a greater, higher whole. And just as Koestler observed, our drive to be part of something greater than ourselves can easily mislead us into becoming members of something that is far less evolved, and far more dangerous. We confuse two different kinds of drives – the drive to be a holonic part of a greater whole, versus the drive to be in community with other wholes who are similar to us.
This brings us back to something we talked about earlier — the difference between “growth hierarchies” and “dominator hierarchies”. One of the common features of totalitarian regimes everywhere is that they co-opt the language of growth holarchies and twist it into justification for dominator hierarchies, convincing people that either they themselves, or their ideology, is the “higher, greater whole” that we should all want to be part of. So let’s maybe try to keep an eye out for that, since we seem to be seeing a bit of a resurgence of this kind of thinking these days.
But what is interesting is that this Erotic drive toward increasing wholeness, can take the form of either agency (reinforcing one’s own wholeness) or communion (a “reaching out” in order to commune with other sub-holons that compose a higher whole). The same, of course, can be said of agape, our drive toward part-ness, which can either take place by “reaching into” our own individual agency and befriending our own constituent parts (such as shadow work), or “reaching out” into the collective in order to embrace others as part of our agapic love.
And of course, the stages themselves often seem to self-organize into oscillating patterns of agency and communion. It’s a generalization, of course, and does not describe all members of a system, but we can see fairly clearly how red leans toward agency, amber toward communion, orange toward agency, green toward communion, teal toward agency-integrated-with-communion, and turquoise toward communion-integrated-with-agency. Which, again, does not describe every individual’s path through these stages (both agency and communion can be seen as “types” that exist at every stage, meaning there are agentic versions of amber, and communal versions of orange), but I think we can also see how these larger cultural patterns of emphasis have a normalizing effect on most of our individual developmental arcs.
Truly fascinating stuff, I think!