"THE
ADJACENT POSSIBLE"
A Talk with Stuart Kauffman
An autonomous
agent is something that can both reproduce itself and do at least
one thermodynamic work cycle. It turns out that this is true of
all free-living cells, excepting weird special cases. They all
do work cycles, just like the bacterium spinning its flagellum
as it swims up the glucose gradient. The cells in your body are
busy doing work cycles all the time. [more]
Announcement
But,
who watches the videos anyway?
The
growing popularity of Edge is evident not only in our steadily
increasing readership but also by the deep connection we have had
with the recently-found cyber-squatters who have seemingly appropriated
the use of Edge's video server.
But no longer. We simply shut the server down and have replaced it
with a QuickTime server which we are launching with Stuart Kauffman
Edge Video in the current edition. During November, we are
converting all Edge videos to QuickTime and will put them
back up on line as they are completed.
But, who watches the videos anyway?
In the 1960s I worked closely on several projects with the late Andy
Warhol, who always had a small tape recorder handy. Then, in 1971,inspired
by Andy, I convinced Hollywood friends Jack Nicholson and Bert Schneider
to back a limited partnership - "Cogitation Limited" - to
allow me to travel and talk to scientists, and to to videotape the
proceedings. The initial asset of Cogitation was the first SONY portable
camcorder (in those days, "portable" meant 26 pounds).
I now have 32 years of videos of those individuals I believe have
been asking the important questions of our times: videos in all kinds
of formats and sizes; videos piled into boxes; videos spilling out
of closets; congealed videos, melted videos.
And, in all this time, I've never watched anything I've taped: not
a single video.
Which brings me (and maybe you) to the Web. While the sticking a
video tape into a compatible playback device is something I've always
found
too boring to contemplate, the idea of a single click on a computer
keyboard bringing me face to face with seminal thinkers espousing
their big ideas is attractive. In this regard, I've set out to create
a digital archive on Edge, which, made of bits, will be around for
a long time, not gather dust, and hopefully provide an interesting
moment or two for those of you inclined to spend 10 minutes or so
with individuals such as Rodney Brooks, Helena Cronin, Paul Davies,
Richard Dawkins, Daniel C. Dennett, David Deutsch, Jared Diamond,
Peter Galison, David Gelernter, Murray Gell-Mann, Neil Gershenfeld,
Anthony Giddens, Gerd Gigerenzer, Brian Greene, Alan Guth, David
Haig,
Marc D. hauser, Ken Kesey, Stephen Kosslyn, Ray Kurzweil, Jaron Lanier,
Seth lloyd, Ernst Mayr, Marvin Minsky, Dennis Overbye, Elaine Pagels,
Irene Pepperberg, Steven Pinker, Jordan Pollack, Lisa Randall, Martin
Rees, Matt Ridley, Robert Sapolsky, Lee Smolin, Paul Steinhardt,
Steven
Strogatz, Richard Wrangham, E.O. Wilson.
God
does throw dice The Third Culture
defends itself in New York
by Andrian Kreye
October 1, 2003
An
evening promises to be something special when it begins with Marvin Minsky,
the pioneer of artificial intelligence, addressing the audience with
the sentence, “I don’t believe that the universe exists.” This
is exactly the sort of provocation that one is used to from the 76-year-old
scientist, who with a messy crown of hair and Hawaiian shirt had just
disembarked from a direct flight from Tokyo to New York, and who, before
the program really began, excused himself for the possibility that his
present jet lag might confuse his chain of argumentation. Naturally this
was coquetry, since within ten minutes Minsky instructed his listeners
with impressive clarity that the universe is an obsolete concept, along
with consciousness and God, and finally that the universe could not exist
within itself, but would have to be one of many universes. With these
statements he had already launched the conversation into motion.
John
Brockman, literary agent and publisher of the online magazine, Edge,
invited Marvin Minsky on this early evening together with the philosopher
of science, Daniel Dennett, to a discussion on the podium at New
York’s Barnes and Noble book store at Union Square. The occasion
was the publication of the essay collection, The New Humanists (Barnes & Noble
Books, New York, 496 pages, $19.95). In the book John Brockman once
again collects the most important arguments of the Third Culture,
with texts from esteemed scientists like Marvin Minsky, Daniel Dennett,
Steven Pinker, David Deutsch, and Jared Diamond. Throughout, the
title is meant to be taken literally — for twelve years John
Brockman has fought on behalf of that movement of natural scientists
and philosophers of science who throw into question the sovereignty
of humanities scholars in their ability to interpret the meaning
of humanity and the world. In his introduction Brockman once again
describes those for whom his declaration of war applies: He promotes
a new way of thinking that grows from the optimism of science as
opposed to the pessimism of modern humanistic study.
One could
conclude from this that public appearances by Marvin Minsky and Daniel
Dennett take place in front of an exclusively scientific audience.
Indeed artificial intelligence and sociobiology are not exactly topics
that one chooses to enjoy on a relaxing evening instead of making
a visit to the cinema. Nevertheless, this evening one could not shake
the feeling that Minsky and Dennett once again had to finish battles
that were won long ago.
THE
NEW HUMANISTS
The representatives of the Third Culture sketched a truly unromantic
picture of humanity. They demystified consciousness, thinking, learning,
and even free will as phenomena that are scientifically explicable, despite
their complexity. In the same way, neuropsychologist Steven Pinker last
year dismantled the foundations of the humanistic image of humanity as
argued by Locke, Rousseau, and Descartes in his bestseller, The Blank
Slate. In his most recent book, Freedom Evolves, Daniel
Dennett even went a step further and investigated the evolutionary origins
of ethics, morality, and free choice. His conclusion was that determinism
stands in no way as a contradiction to human free will, because it spurred
humanity to become finished with the realities of evolution. In this
worldview there is really no place for God, since God stands for arbitrariness,
coincidence, and contradiction. These have no place in science, since
even chaos theory follows its own specific rules.
Thus, it is no wonder that in addition to the triumphant agreement of
agnostics in the audience, doubters also chimed in. Bruce Feiler was
one of these, himself a bestselling author who in his last book proved
the similarity of Judaism, Christianity, and Islam based on the figure
of the prophet Abraham. Unrecognized by the other participants, he stepped
up to the microphone provided for the audience and asked if science,
with its model of multiple universes, might not touch on the much more
difficult explanation of one and infinity. In response, Marvin Minsky
instructed that it would be impossible to find out whether one lives
in a singular universe, although the explanation of multiple universes
appears to be scientifically feasible.
RELIGION
IS SUGAR FOR THE MASSES
Another member of the audience wanted to know why Minsky and Dennett
attacked religion so passionately although the father of sociobiology,
Edward O. Wilson, described faith as one of the greatest of humanity’s
ideas. Daniel Dennett argued patiently with the young man that one could
compare religion to the craving for sweets. This impulse to consume anything
sweet quickly and in the greatest possible amounts played an important
role in the early evolutionary stages of humanity, when saving energy
was important. Because today one must ordinarily no longer survive a
long winter on the steppes, however, the compulsion to consume sugar
injures him more than it helps. The same is true with religion, whose
greatest service over the centuries has been to deliver explanations
for the inexplicable. But this function has survived too long. Today
it does much more to prevent humanity from gaining knowledge.
The leading thinkers of the Third Culture argue only seldom in such a
popular forum, but it is precisely in this way that one can assess the
pragmatic aspect of their declaration of war. For them it does not concern
only the honor of holding intellectual sovereignty over interpretation.
At the beginning of the 21st century the sciences stand on the brink
of enormous progress. The human genome has been decoded, technology has
reached the nano-scale, and it is possible to research human and artificial
intelligence. In view of these new possibilities, science sees dogmatic
ethics and the moral burdens of history as obstacles on the road to progress.
Not to mention the science policy of the American president, who must
take consideration of those who elected him and who continue to take
creationism at face value.
Just recently Steven Pinker expressed despair in an essay concerning
lay ethicists who want to legally restrict research (Süddeutsche
Zeitung, July 15) and who argue against the dangers of technological
possibility, settling in the same place as their predecessors in the
field of science fiction. At the same time the Third Culture in no way
promotes the totalitarian belief in science that is often ascribed to
it.
The concern is not to reduce humanity to its biological and physical
principles, Brockman writes in The New Humanists. Art, literature,
history and politics have only to learn again to incorporate the natural
sciences into the intellectual process. Only at that point might the
natural sciences and the humanities work together in the future.
"THE
ADJACENT POSSIBLE"
A Talk with Stuart Kauffman
An autonomous
agent is something that can both reproduce itself and do at least
one thermodynamic work cycle. It turns out that this is true of
all free-living cells, excepting weird special cases. They all
do work cycles, just like the bacterium spinning its flagellum
as it swims up the glucose gradient. The cells in your body are
busy doing work cycles all the time.
Introduction
Stuart
Kauffman is a theoretical biologist who studies the origin
of life and the origins of molecular organization. Thirty-
five years ago, he developed the Kauffman models, which are
random networks exhibiting a kind of self-organization that
he terms "order for free." Kauffman is not easy.
His models are rigorous, mathematical, and, to many of his
colleagues, somewhat difficult to understand. A key to his
worldview is the notion that convergent rather than divergent
flow plays the deciding role in the evolution of life. He
believes that the complex systems best able to adapt are
those poised on the border between chaos and disorder.
Kauffman
asks a question that goes beyond those asked by other evolutionary
theorists: if selection is operating all the time, how do
we build a theory that combines self-organization (order
for free) and selection? The answer lies in a "new" biology,
somewhat similar to that proposed by Brian Goodwin, in which
natural selection is married to structuralism.
Lately,
Kauffman says that he has been "hamstrung by the fact
that I don't see how you can see ahead of time what the variables
will be. You begin science by stating the configuration space.
You know the variables, you know the laws, you know the forces,
and the whole question is, how does the thing work in that
space? If you can't see ahead of time what the variables
are, the microscopic variables for example for the biosphere,
how do you get started on the job of an integrated theory?
I don't know how to do that. I understand what the paleontologists
do, but they're dealing with the past. How do we get started
on something where we could talk about the future of a biosphere?"
"There is a chance that there are general laws. I've thought about four
of them. One of them says that autonomous agents have to live the most complex
game that they can. The second has to do with the construction of ecosystems.
The third has to do with Per Bak's self-organized criticality in ecosystems.
And the fourth concerns the idea of the adjacent possible. It just may be the
case that biospheres on average keep expanding into the adjacent possible. By
doing so they increase the diversity of what can happen next. It may be that
biospheres, as a secular trend, maximize the rate of exploration of the adjacent
possible. If they did it too fast, they would destroy their own internal organization,
so there may be internal gating mechanisms. This is why I call this an average
secular trend, since they explore the adjacent possible as fast as they can get
away with it. There's a lot of neat science to be done to unpack that, and I'm
thinking about it."
STUART
A. KAUFFMAN, a theoretical biologist, is emeritus professor
of biochemistry at the University of Pennsylvania, a MacArthur
Fellow and an external professor at the Santa Fe Institute.
Dr. Kauffman was the founding general partner and chief scientific
officer of The Bios Group, a company (acquired in 2003 by
NuTech Solutions) that applies the science of complexity
to business management problems. He is the author of The
Origins of Order, Investigations, and At Home in
the Universe: The Search for the Laws of Self-Organization.
(STUART
KAUFFMAN): In his famous book, What is Life?, Erwin Schrödinger
asks, "What is the source of the order in biology?" He
arrives at the idea that it depends upon quantum mechanics
and a microcode carried in some sort of aperiodic crystal—which
turned out to be DNA and RNA—so he is brilliantly right.
But if you ask if he got to the essence of what makes something
alive, it's clear that he didn't. Although today we know bits
and pieces about the machinery of cells, we don't know what
makes them living things. However, it is possible that I've
stumbled upon a definition of what it means for something to
For the better part of a year and a half, I've been keeping a notebook
about what I call autonomous agents. An autonomous agent is something
that can act on its own behalf in an environment. Indeed, all free-living
organisms are autonomous agents. Normally, when we think about a
bacterium swimming upstream in a glucose gradient we say that the
bacterium is going to get food. That is to say, we talk about the
bacterium teleologically, as if it were acting on its own behalf
in an environment. It is stunning that the universe has brought about
things that can act in this way. How in the world has that happened?
As I thought about this, I noted that the bacterium is just a physical
system; it's just a bunch of molecules that hang together and do
things to one another. So, I wondered, what characteristics are necessary
for a physical system to be an autonomous agent? After thinking about
this for a number of months I came up with a tentative definition.
My definition is that an autonomous agent is something that can both
reproduce itself and do at least one thermodynamic work cycle. It
turns out that this is true of all free-living cells, excepting weird
special cases. They all do work cycles, just like the bacterium spinning
its flagellum as it swims up the glucose gradient. The cells in your
body are busy doing work cycles all the time.
Definitions are neither true nor false; they're useful or useless.
We can only find out if a definition is useful by trying to apply
it to organisms, conceptual issues, and experimental issues. Hopefully,
it turns out to be interesting.
Once I had this definition, my next step was to create and write
about a hypothetical chemical autonomous agent. It turns out to be
an open thermodynamic chemical system that is able to reproduce itself
and, in doing so, performs a thermodynamic work cycle. I had to learn
about work cycles, but it's just a new class of chemical reaction
networks that nobody's ever looked at before. People have made self-reproducing
molecular systems and molecular motors, but nobody's ever put the
two together into a single system that is capable of both reproduction
and doing a work cycle.
Imagine that inside the cell are two kinds of molecules—A and
B—that can undergo three different reactions. A and B can make
C and D, they can make E, or they can make F and G. There are three
different reaction pathways, each of which has potential barriers
along the reaction coordinate. Once the cells make the membrane,
A and B can partition into the membrane, changing their rotational,
vibrational, and translational motion. That, in turn, changes the
shape of the potential barrier and walls. Changing the heights of
the potential barrier is precisely the manipulation of constraints.
Thus, cells do thermodynamic work to build a structure called the
membrane, which in turn manipulates constraints on reactions, meaning
that cells do work at constructing constraints that manipulate constraints.
In addition, the cell does thermodynamic work to build an enzyme
by linking amino acids together. It binds to the transition state
that carries A and B to C and D—not to E or F and G—so
it catalyzes that specific reaction, causing energies to reach down
a specific pathway within a small number of degrees of freedom. You
make C and D, but you don't make E and F and G. D may go over and
attach to a trans-membrane channel and give up some of its vibrational
energy that popped the membrane open and allow in an ion, which then
does something further in the cell. So cells do work to construct
constraints, which then cause the release of energy in specific ways
so that work is done. That work then propagates, which is fascinating.
As I proceed here there are several points to keep in mind. One is
that you cannot do a work cycle at equilibrium, meaning that the
concept of an autonomous agent is inherently a non equilibrium concept.
A second is that once this concept is developed it's only going to
be a matter of perhaps 10, 15, or 20 years until, somewhere in the
marriage between biology and nanotechnology, we will make autonomous
agents that will create chemical systems that reproduce themselves
and do work cycles. This means that we have a technological revolution
on our hands, because autonomous agents don't just sit and talk and
pass information around. They can actually build things.
The third thing is that this may be an adequate definition of life.
In the next 30 to 50 years we are either going to make a novel life
form or we will find one—on Mars, Titan, or somewhere else.
I hope that what we find is radically different than life on Earth
because it will open up two major questions. First, what would it
be like to have a general biology, a biology free from the constraints
of terrestrial biology? And second, are there laws that govern biospheres
anywhere in the universe? I'd like to think that there are such laws.
Of course, we don't know that there are—we don't even know
that there are such laws for the Earth's biosphere—but I have
three or four candidate laws that I struggle with.
All of this points to the need for a theory of organization, and
we can start to think about such a theory by critiquing the concept
of work. If you ask a physicist what work is he'll say that it's
force acting through a distance. When you strike a hockey puck, for
example, the more you accelerate it, the more little increments of
force you've applied to it. The integral of that figure divided by
the distance the puck has traveled is the work that you've done.
The result is just a number.
In any specific case of work, however, there's an organization to
the process. The description of the organization of the process that
allows work to happen is missing from its numerical representation.
In his book on the second law, Peter Atkins gives a definition of
work that I find congenial. He says that work itself is a thing—the
constrained release of energy. Think of a cylinder and a piston in
an old steam engine. The steam pushes down on the piston, and it
converts the randomness of the steam inside the head of the cylinder
into the rectilinear motion of the piston down the cylinder. In this
process, many degrees of freedom are translated into a few.
The puzzle becomes apparent when we ask some new questions. What
are the constraints? Obviously the constraints are the cylinder and
the piston, the fact that the piston is inside the cylinder, the
fact that there's some grease between the piston and the cylinder
so the steam can't escape and some rods attached to the piston. But
where did the constraints come from? In virtually every case it takes
work to make constraints. Somebody had to make the cylinder, somebody
had to make the piston, and somebody had to assemble them.
That it takes work to make constraints and it takes constraints to
make work is a very interesting cycle. This idea is nowhere to be
found in our definition of work, but it's physically correct in most
cases, and certainly in organisms. This means that we are lacking
theory and points towards the importance of the organization of process.
The life cycle of a cell is simply amazing. It does work to construct
constraints on the release of energy, which does work to construct
more constraints on the release of energy, which does work to construct
even more constraints on the release of energy, and other kinds of
work as well. It builds structure. Cells don't just carry information.
They actually build things until something astonishing happens: a
cell completes a closed nexus of work tasks, and builds a copy of
itself. Although he didn't know about cells, Kant spoke about this
230 years ago when he said that an organized being possesses a self-organizing
propagating whole that is able to make more of itself. But although
cells can do this, that fact is nowhere in our physics. It's not
in our notion of matter, it's not in our notion of energy, it's not
in our notion of information, and it's not in our notion of entropy.
It's something else. It has to do with organization, propagation
of organization, work, and constraint construction. All of this has
to be incorporated into some new theory of organization.
I can push this a little farther by thinking of a puzzle about Maxwell's
demon. Everybody knows about Maxwell's demon; he was supposed to
separate fast molecules in one part of a partitioned box from the
slow molecules by sending the slow molecules through a flap valve
to another part of a partitioned box. From an equilibrium setting
the demon could then build up the temperature gradient, allowing
work to be extracted. There's been a lot of good scientific work
showing that at equilibrium the demon can never win. So let's go
straight to a non-equilibrium setting and ask some new questions.
Now think of a box with a partition and a flap valve. In the left
side of the box there are N molecules and in the right side of the
box there are N molecules, but the ones in the left side are moving
faster than the ones in the right. The left side of the box is hotter,
so there is a source of free energy. If you were to put a little
windmill near the flap valve and open it, there would be a transient
wind from the left to the right box, causing the windmill to orient
itself towards the flap valve and spin. The system detects a source
of free energy, the vane on the back of the windmill orients the
windmill because of the transient wind, and then work is extracted.
Physicists would say that the demon performs a measurement to detect
the source of free energy. My new question is, how does the demon
know what measurement to make?
Now the demon does a quite fantastic experiment. Using a magic camera
he takes a picture and measures the instantaneous position of all
the molecules in the left and right box. That's fine, but from that
heroic experiment the demon cannot deduce that the molecules are
going faster in the left box than in the right box. If you took two
pictures a second apart, or if you measured the momentum transfer
to the walls you could figure it out, but he can't do so with one
picture. So how does the demon know what experiment to do? The answer
is that the demon doesn't know what experiment to do.
Let's turn to the biosphere. If a random mutation happens by which
some organism can detect and utilize some new source of free energy,
and it's advantageous for the organism, natural selection will select
it. The whole biosphere is a vast, linked web of work done to build
things so that, stunningly enough, sunlight falls and redwood trees
get built and become the homes of things that live in their bark.
The complex web of the biosphere is a linked set of work tasks, constraint
construction, and so on. Operating according to natural selection,
the biosphere is able to do what Maxwell's demon can't do by himself.
The biosphere is one of the most complex things we know in the universe,
necessitating a theory of organization that describes what the biosphere
is busy doing, how it is organized, how work is propagated, how constraints
are built, and how new sources of free energy are detected. Currently
we have no theory of it—none at all.
Right now I'm busy thinking about this incredibly important problem.
The frustration I'm facing is that it's not clear how to build mathematical
theories, so I have to talk about what Darwin called adaptations
and then what he called pre-adaptations.
You might look at a heart and ask, what is its function? Darwin would
answer that the function of the heart is to pump blood, and that's
true—it's the cause for which the heart was selected. However,
your heart also makes sounds, which is not the function of your heart.
This leads us to the easy but puzzling conclusion that the function
of a part of an organism is a subset of its causal consequences,
meaning that to analyze the function of a part of an organism you
need to know the whole organism and its environment. That's the easy
part; there's an inalienable holism about organisms.
But here's the strange part: Darwin talked about pre-adaptations,
by which he meant a causal consequence of a part of an organism that
might turn out to be useful in some funny environment and therefore
be selected. The story of Gertrude the flying squirrel illustrates
this: About 63 million years ago there was an incredibly ugly squirrel
that had flaps of skin connecting her wrists to her ankles. She was
so ugly that none of her squirrel colleagues would play or mate with
her, so one day she was eating lunch all alone in a magnolia tree.
There was an owl named Bertha in the neighboring pine tree, and Bertha
took a look at Gertrude and thought, "Lunch!" and came
flashing down out of the sunlight with her claws extended. Gertrude
was very scared and she jumped out of the magnolia tree and, surprised,
she flew! She escaped from the befuddled Bertha, landed, and became
a heroine to her clan. She was married in a civil ceremony a month
later to a very handsome squirrel, and because the gene for the flaps
of skin was Mendelian dominant, all of their kids had the same flaps.
That's roughly why we now have flying squirrels.
The question is, could one have said ahead of time that Gertrude's
flaps could function as wings? Well, maybe. Could we say that some
molecular mutation in a bacterium that allows it to pick up calcium
currents, thereby allowing it to detect a paramecium in its vicinity
and to escape the paramecium, could function as a paramecium-detector?
No. Knowing what a Darwinian pre adaptation is, do you think that
we could say ahead of time, what all possible Darwinian pre adaptations
are? No, we can't. That means that we don't know what the configuration
space of the biosphere is.
It is important to note how strange this is. In statistical mechanics
we start with the famous liter volume of gas, and the molecules are
bouncing back and forth, and it takes six numbers to specify the
position and momentum of each particle. It's essential to begin by
describing the set of all possible configurations and momenta of
the gas, giving you a 6N dimensional phase space. You then divide
it up into little 6N dimensional boxes and do statistical mechanics.
But you begin by being able to say what the configuration space is.
Can we do that for the biosphere?
I'm going to try two answers. Answer one is No. We don't know what
Darwinian pre adaptations are going to be, which supplies an arrow
of time. The same thing is true in the economy; we can't say ahead
of time what technological innovations are going to happen. Nobody
was thinking of the Web 300 years ago. The Romans were using things
to lob heavy rocks, but they certainly didn't have the idea of cruise
missiles. So I don't think we can do it for the biosphere either,
or for the econosphere.
You might say that it's just a classical phase space—leaving
quantum mechanics out—and I suppose you can push me. You could
say we can state the configuration space, since it's simply a classical,
6N-dimensional phase space. But we can't say what the macroscopic
variables are, like wings, paramecium detectors, big brains, ears,
hearing and flight, and all of the things that have come to exist
in the biosphere.
All of this says to me that my tentative definition of an autonomous
agent is a fruitful one, because it's led to all of these questions.
I think I'm opening new scientific doors. The question of how the
universe got complex is buried in this question about Maxwell's demon,
for example, and how the biosphere got complex is buried in everything
that I've said. We don't have any answers to these questions; I'm
not sure how to get answers. This leaves me appalled by my efforts,
but the fact that I'm asking what I think are fruitful questions
is why I'm happy with what I'm doing.
I can begin to imagine making models of how the universe gets more
complex, but at the same time I'm hamstrung by the fact that I don't
see how you can see ahead of time what the variables will be. You
begin science by stating the configuration space. You know the variables,
you know the laws, you know the forces, and the whole question is,
how does the thing work in that space? If you can't see ahead of
time what the variables are, the microscopic variables for example
for the biosphere, how do you get started on the job of an integrated
theory? I don't know how to do that. I understand what the paleontologists
do, but they're dealing with the past. How do we get started on something
where we could talk about the future of a biosphere?
There is a chance that there are general laws. I've thought about
four of them. One of them says that autonomous agents have to live
the most complex game that they can. The second has to do with the
construction of ecosystems. The third has to do with Per Bak's self-organized
criticality in ecosystems. And the fourth concerns the idea of the
adjacent possible. It just may be the case that biospheres on average
keep expanding into the adjacent possible. By doing so they increase
the diversity of what can happen next. It may be that biospheres,
as a secular trend, maximize the rate of exploration of the adjacent
possible. If they did it too fast, they would destroy their own internal
organization, so there may be internal gating mechanisms. This is
why I call this an average secular trend, since they explore the
adjacent possible as fast as they can get away with it. There's a
lot of neat science to be done to unpack that, and I'm thinking about
it.
One other problem concerns what I call the conditions of co-evolutionary
assembly. Why should co-evolution work at all? Why doesn't it just
wind up killing everything as everything juggles with everything
and disrupts the ways of making a living that organisms have by the
adaptiveness of other organisms? The same question applies to the
economy. How can human beings assemble this increasing diversity
and complexity of ways of making a living? Why does it work in the
common law? Why does the common law stay a living body of law? There
must be some very general conditions about co-evolutionary assembly.
Notice that nobody is in charge of the evolution of the common law,
the evolution of the biosphere, or the evolution of the econosphere.
Somehow, systems get themselves to a position where they can carry
out coevolutionary assembly. That question isn't even on the books,
but it's a profound question; it's not obvious that it should work
at all. So I'm stuck.