Finally, it is appropriate to mention some of the factors which may act as correctives—areas of human action which are not limited by the narrow distortions of coupling through conscious purpose and where wisdom can obtain.

(a) Of these, undoubtedly the most important is love. Martin Buber has classified interpersonal relationships in a relevant manner. He differentiates “I-Thou” relations from “I-It” relations, defining the latter as the normal pattern of interaction between man and inanimate objects. The “I-It” relationship he also regards as characteristic of human relations wherever purpose is more important than love.

But if the complex cybernetic structure of societies and ecosystems is in some degree analogous to animation, then it would follow that an “I-Thou” relationship is conceivable between man and his society or ecosystem. In this connection, the formation of “sensitivity groups” in many depersonalized organizations is of special interest.

The arts, poetry, music, and the humanities similarly are areas in which more of the mind is active than mere consciousness would admit. “Le coeur a ses raisons que la raison ne connaît point.” Contact between man and animals and between man and the natural world breeds, perhaps—sometimes—wisdom.

(b) There is religion.

Bateson Gregory, 1972. Steps to an ecology of mind. Chandler Pub. Co.