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Choice, The Fallacy of - LEAN LOGIC

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title="oEmbed (JSON)" type="application/json+oembed" href="https://leanlogic.online/wp-json/oembed/1.0/embed?url=https%3A%2F%2Fleanlogic.online%2Fglossary%2Fchoice%2F" /> <link rel="alternate" title="oEmbed (XML)" type="text/xml+oembed" href="https://leanlogic.online/wp-json/oembed/1.0/embed?url=https%3A%2F%2Fleanlogic.online%2Fglossary%2Fchoice%2F&#038;format=xml" /> <style> ul.glossary_latestterms_widget li { margin: 10px 0; } ul.glossary_latestterms_widget li .title { font-weight: bold; font-size: 11pt; } ul.glossary_latestterms_widget li div.description { font-size: 10pt; } </style> <script type='application/ld+json'> {"@id":"https://leanlogic.online/glossary/choice/#ItemPage","@context":"https://schema.org","@type":"ItemPage","name":"Choice, The Fallacy of","description":"[glossary_exclude]The assumption that we do what we choose.rnrnIt sometimes happens that a well-intentioned friend or relation takes it as an assumption that the things you do in your life reflect choices that you have made. After all, if you hadnu2019t chosen them, you wouldnu2019t be doing them, would you? But it may not be as simple as that. You may find yourself committed, for instance, to your local[/glossary_exclude] Transition [glossary_exclude]initiative, or to any of the things you do as a citizen, because you believe that it has to be done, whether or not you have time for it and really enjoy doing that sort of thing more than, for instance, practising the flute. Or your energy may get u201cfunnelledu201d (as the[/glossary_exclude] Natural Step [glossary_exclude]would put it) into Transition because you see no sensible alternative. In fact, the more you look at what u201cchoiceu201d means, the less clear it seems to be, and the less satisfying is the idea that choice actually determines what you do.rnrnIs there a way of unpacking this clearly? Maybe not. But here is a start. The conditions that have to be met for a choice to exist are (a) that at least two options must be available, and (b) that they must be comparableu2014with a roughly agreed balance between what there is to gain (or lose). Okay so far.rnrnBut there is also the question of what choice actually means: given two comparable options, is a person free to make a choice between them at allu2014as distinct from observing the dictates of personality, experience and circumstance? There are two views about this: one of them is that nobody really makes any choices; they just respond to the various influences on them. The other view agrees that these influences can be important, but insists that people do actually make choices all the same, and that there is always an area of free will, or u201csheer naked choiceu201d; to deny this would take us into the nonsense of denying that people have responsibility for their actions.&lt;a href=&quot;https://leanlogic.online/footnote/c80/&quot;&gt;&lt;sup&gt;C80&lt;/sup&gt;&lt;/a&gt;rnrnNow, to take this slowly. We need to distinguish between &lt;em&gt;before&lt;/em&gt; the event and &lt;em&gt;after&lt;/em&gt; the event. Before the event, there is a choice; there is free will: the person may not know how she will choose until she has chosen. The influences on her choice are a complex mixture: they include the actual circumstances of the case, and &lt;em&gt;also&lt;/em&gt; a host of other things in which the person had no choiceu2014like personality,[/glossary_exclude] trust, [glossary_exclude]experience, genetic endowment,[/glossary_exclude] intelligence [glossary_exclude]and anxieties, hormones, health, and early training in personal responsibility. This mixture of circumstances may be too complex to allow a prediction of the outcome. The person feels free to choose: there is space to deliberate, something to think about.rnrnAfter the event, matters become clearer: the choice was the product of all the circumstances over which, in the final analysis, the person had no control. But it &lt;em&gt;reveals&lt;/em&gt; something about her: with hindsight, it is indeed explained: it could not have gone any other way. If any uncertainty remains, it tells us only that we still have not understood it properly.rnrnAnd this in turn tells us something about[/glossary_exclude] &lt;em&gt;blame&lt;/em&gt;. [glossary_exclude]If, after the event, a personu2019s actions can be understood and explained, there is no u201csheer naked choiceu201d, no free will to which blame can be attachedu2014for, if everything can be explained (or could be explained if we knew the whole story), blame does not mean anything. &lt;em&gt;Judgment&lt;/em&gt;, on the other hand, does have a meaning: although a person cannot be blamed for a wicked act, that does not mean we like what we see;[/glossary_exclude] ethics and/or the law [glossary_exclude]can condemn it; she and the act can both be judged, and informed action can be taken. Judgment can be reached without being encumbered with agonising questions of blame.rnrnSou2014now we know what choice means, we can go back to the two conditions that make it possible. Do we in our time have comparable options between which to choose? Well, the range of options is narrowing. There are few matters on which we can say, u201cHere we have a set of nice alternatives which are both available and comparableu201d. Reasonable decision in the future will not be about choosing between responses that are available and comparableu2014but grasping at the single acceptable or least worst option. And if no such option exists, the remaining option will be to invent it.[/glossary_exclude]rnrn&amp;nbsp;rnrn&lt;strong&gt;Related entries&lt;/strong&gt;:rnrnCauses, Freedom, Second Nature, Slack and Taut, Sustainability, Wicked Problems.","accessMode":"textual, visual","url":"https://leanlogic.online/glossary/choice/"}</script> <style type="text/css"> .feedzy-rss-link-icon:after { content: url("https://leanlogic.online/wp-content/plugins/feedzy-rss-feeds/img/external-link.png"); margin-left: 3px; } </style> <link rel="apple-touch-icon" sizes="76x76" href="/wp-content/uploads/fbrfg/apple-touch-icon.png"> <link rel="icon" type="image/png" sizes="32x32" href="/wp-content/uploads/fbrfg/favicon-32x32.png"> <link rel="icon" type="image/png" sizes="16x16" href="/wp-content/uploads/fbrfg/favicon-16x16.png"> <link rel="manifest" href="/wp-content/uploads/fbrfg/site.webmanifest"> <link rel="mask-icon" href="/wp-content/uploads/fbrfg/safari-pinned-tab.svg" color="#5bbad5"> <link rel="shortcut icon" href="/wp-content/uploads/fbrfg/favicon.ico"> <meta name="msapplication-TileColor" content="#da532c"> <meta name="msapplication-config" content="/wp-content/uploads/fbrfg/browserconfig.xml"> <meta name="theme-color" content="#ffffff"><style type="text/css"> /*Fixed Background*/ /*BOXED LAYOUT*/ .site_boxed .layer_wrapper, body.home.site_boxed #slidera {width: 90%;float: left;margin: 0 5%; 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After all, if you hadn’t chosen them, you wouldn’t be doing them, would you? But it may not be as simple as that. You may find yourself committed, for instance, to your local <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Transition&lt;/div&gt;&lt;div class=glossaryItemBody&gt;The evolution from dependence to localised self-reliance.&amp;lt;br /&amp;gt;The Transition movement was founded in Totnes, Devon, in 2006, and over three hundred communities around the world have joined to date.&amp;lt;sup&amp;gt;T24&amp;lt;/sup&amp;gt; The movement is part of a convergence of thinking towards the principle that, if areas and communities are to be prepared for the shocks of energy, climate, economics and society, it will not be government and regulatory agencies that do it. It will be something they do for themselves. Transition, lean thinking, the Big Society and others are, from their different starting points, pointing(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/transition/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Transition</a> initiative, or to any of the things you do as a citizen, because you believe that it has to be done, whether or not you have time for it and really enjoy doing that sort of thing more than, for instance, practising the flute. Or your energy may get “funnelled” (as the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Natural Step, The&lt;/div&gt;&lt;div class=glossaryItemBody&gt;A systems-approach to business strategy, based on the scientific principles that have to be satisfied if a system is to be sustainable.&amp;lt;sup&amp;gt;N61&amp;lt;/sup&amp;gt; The method uses the &amp;quot;funnel&rdquo; as a metaphor for the narrowing range of options available to business and government; and a sequence of four steps (ABCD) for analysis and action: &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;&amp;lt;strong&amp;gt;A&amp;lt;/strong&amp;gt;wareness of the conditions of sustainability and the place of their business in that wider context;&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;&amp;lt;strong&amp;gt;B&amp;lt;/strong&amp;gt;aseline mapping of the gap between the criteria of sustainability and the business as a system&mdash;including its whole supply chain and social and economic context;&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;&amp;lt;strong&amp;gt;C&amp;lt;/strong&amp;gt;lear vision(...)&amp;lt;/p&amp;gt;&lt;/div&gt;" href="https://leanlogic.online/glossary/natural-step-the/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Natural Step</a> would put it) into Transition because you see no sensible alternative. In fact, the more you look at what “choice” means, the less clear it seems to be, and the less satisfying is the idea that choice actually determines what you do.</p> <p>Is there a way of unpacking this clearly? Maybe not. But here is a start. The conditions that have to be met for a choice to exist are (a) that at least two options must be available, and (b) that they must be comparable—with a roughly agreed balance between what there is to gain (or lose). Okay so far.</p> <p>But there is also the question of what choice actually means: given two comparable options, is a person free to make a choice between them at all—as distinct from observing the dictates of personality, experience and circumstance? There are two views about this: one of them is that nobody really makes any choices; they just respond to the various influences on them. The other view agrees that these influences can be important, but insists that people do actually make choices all the same, and that there is always an area of free will, or “sheer naked choice”; to deny this would take us into the nonsense of denying that people have responsibility for their actions.<a href="https://leanlogic.online/footnote/c80/"><sup>C80</sup></a></p> <p>Now, to take this slowly. We need to distinguish between <em>before</em> the event and <em>after</em> the event. Before the event, there is a choice; there is free will: the person may not know how she will choose until she has chosen. The influences on her choice are a complex mixture: they include the actual circumstances of the case, and <em>also</em> a host of other things in which the person had no choice—like personality, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Trust&lt;/div&gt;&lt;div class=glossaryItemBody&gt;Trust is confidence that an obligation, explicit or implied, will be honoured. The motivation for keeping faith in this way is varied. It may be love, or a promise, or commitment to a professional standard, or a matter of going along with the purpose of the institution to which you belong. In &amp;lt;em&amp;gt;Lean Logic&amp;lt;/em&amp;gt;, trust is a condition for the web of reciprocal obligation which builds community, and for the relationship between a nation and its people.&amp;lt;br /&amp;gt;And it is a critical capital asset, distinct from the other forms of capital; it is both producer and product of social capital. It is a necessary(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/trust/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">trust</a>, experience, genetic endowment, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Intelligence&lt;/div&gt;&lt;div class=glossaryItemBody&gt;(1) A public good. The intelligence of at least some people is a vital public good which we cannot do without if there is to be a future for the rest of us. The view of intelligence as a private perk is a measure of failure to recognise society as a connected system, which relies on individual talent as a collective asset. In the market economy, attitudes to intelligence are ambivalent, and mixed in with them is unease about it&mdash;as an embarrassment; proof of how far we still fall short of equality of opportunity to fuck up.&amp;lt;br /&amp;gt;(2) A public bad. The presumption is: I am intelligent, therefore(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/intelligence/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">intelligence</a> and anxieties, hormones, health, and early training in personal responsibility. This mixture of circumstances may be too complex to allow a prediction of the outcome. The person feels free to choose: there is space to deliberate, something to think about.</p> <p>After the event, matters become clearer: the choice was the product of all the circumstances over which, in the final analysis, the person had no control. But it <em>reveals</em> something about her: with hindsight, it is indeed explained: it could not have gone any other way. If any uncertainty remains, it tells us only that we still have not understood it properly.</p> <p>And this in turn tells us something about <em><a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Blame&lt;/div&gt;&lt;div class=glossaryItemBody&gt;The fallacy that you have explained and in part solved a problem when its complexities have been focused, summarised and embodied in a person, a group, or other agent. A goat, perhaps.&amp;lt;br /&amp;gt;Blame is therefore a quick way of making up your mind about a situation which you have not understood, or it at least provides a useful distraction. It avoids the need to explain a person&rsquo;s behaviour or an event, still less to trace the sequence of cause-and-effect through to its origins. It is a way of making sure that trouble, once it comes, will settle in, its causes forever undiscovered.&amp;lt;br /&amp;gt;If blame for an(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/blame/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">blame</a></em>. If, after the event, a person’s actions can be understood and explained, there is no “sheer naked choice”, no free will to which blame can be attached—for, if everything can be explained (or could be explained if we knew the whole story), blame does not mean anything. <em>Judgment</em>, on the other hand, does have a meaning: although a person cannot be blamed for a wicked act, that does not mean we like what we see; <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Ethics&lt;/div&gt;&lt;div class=glossaryItemBody&gt;There is a sense in which the core ethic is the one which guides (or would guide, if it were observed) our relationship with the natural environment. There is strict feedback here: if it is not obeyed, it will in due course destroy.&amp;lt;br /&amp;gt;The problem is the time-lag: the payback may be deep in the future, or even unknown to those who are engaged in the choice. Choices made now by you will have consequences after your death, beyond your foresight, in places that you have never visited, for species of which you have no knowledge. And the links between cause and effect may be non-linear, with(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/ethics/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">ethics</a> and/or the <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Law&lt;/div&gt;&lt;div class=glossaryItemBody&gt;See Lean Law and Order, Law and Change.&amp;lt;br /&amp;gt;&amp;nbsp;&lt;/div&gt;" href="https://leanlogic.online/glossary/law/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex='0' role='link'>law</a> can condemn it; she and the act can both be judged, and informed action can be taken. Judgment can be reached without being encumbered with agonising questions of blame.</p> <p>So—now we know what choice means, we can go back to the two conditions that make it possible. Do we in our time have comparable options between which to choose? Well, the range of options is narrowing. There are few matters on which we can say, “Here we have a set of nice alternatives which are both available and comparable”. Reasonable decision in the future will not be about choosing between responses that are available and comparable—but grasping at the single acceptable or least worst option. And if no such option exists, the remaining option will be to invent it.</p> <p>&nbsp;</p> <p><strong>Related entries</strong>:</p> <p><a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Causes, The Fallacy of&lt;/div&gt;&lt;div class=glossaryItemBody&gt;The fallacy that an event that follows another event was therefore caused by it. Among the crimes against the logic of causes, we have the cases of .&nbsp;.&nbsp;. &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;1. .&nbsp;.&nbsp;. &amp;lt;em&amp;gt;claimed credit&amp;lt;/em&amp;gt;. Example: &amp;quot;The high quality of research at our top universities is a tribute to the success of this Government&rsquo;s education policy.&rdquo;&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;2. .&nbsp;.&nbsp;. &amp;lt;em&amp;gt;looking no further&amp;lt;/em&amp;gt;. The immediate cause is taken to be a complete explanation. Example: &amp;quot;The train was late because the driver didn&rsquo;t turn up.&rdquo; Contrast with the Five Whys, which dig through layers of explanation.&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;3. .&nbsp;.&nbsp;. &amp;lt;em&amp;gt;the invisible shadow&amp;lt;/em&amp;gt;. The use of imaginary(...)&amp;lt;/p&amp;gt;&lt;/div&gt;" href="https://leanlogic.online/glossary/causes-the-fallacy-of/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Causes</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Freedom&lt;/div&gt;&lt;div class=glossaryItemBody&gt;Is lean thinking consistent with freedom? There are clearly some senses in which it is not. The five rules of the grammar of lean thinking&mdash;intention, lean means, flow, pull and feedback&mdash;are designed to focus minds on a purpose, so there is a commitment there which may narrow individual options. The purpose may be the business of making cars or the Lean Economy&rsquo;s aim of building and sustaining a community, but it cannot be achieved in a culture where&mdash;as Aristotle put it, warning us of the fallacy&mdash;&amp;quot;freedom means doing what you like&rdquo;.&amp;lt;sup&amp;gt;F39&amp;lt;/sup&amp;gt;&amp;lt;br /&amp;gt;Nor can we expect useful results from a collective(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/freedom/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Freedom</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Second Nature&lt;/div&gt;&lt;div class=glossaryItemBody&gt;Our wild nature.&amp;lt;br /&amp;gt;If you &amp;lt;em&amp;gt;act&amp;lt;/em&amp;gt; as a pillar of the community, you will be an invaluable part of the collective purpose of giving it stability and making it real. But if you &amp;lt;em&amp;gt;think&amp;lt;/em&amp;gt;, in your heart of hearts, as a pillar of the community, you will be a bore: you will be limited to the &amp;lt;em&amp;gt;utterance&amp;lt;/em&amp;gt;&mdash;reductionist, joyless, banal. The mockery and critical faculty of your subconscious and its dreams will be banished until your retirement, or maybe your death.&amp;lt;br /&amp;gt;Second nature calls your bluff: are you really an upstanding member of the community, or just on your best behaviour? It is the enabling folly which(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/second-nature/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Second Nature</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Slack and Taut&lt;/div&gt;&lt;div class=glossaryItemBody&gt;The two ends of the spectrum of connectedness, and one of the three pairings of properties which define the extent of a system&rsquo;s resilience.&amp;lt;br /&amp;gt;Slack is central to the ability of a system to recover from shock. It enables it to cope with losses, and it makes space for choice. It is also needed in well-defined ways for that special case of resilience&mdash;a post-industrial Lean Economy.&amp;lt;br /&amp;gt;By contrast, a price-based economy is taut. For goods to command a price they must be scarce, and a taut market is one in which this scarcity is present. As summarised in one of the defining phrases of economics,(...)&lt;/div&gt;" href="https://leanlogic.online/glossary/slack-and-taut/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Slack and Taut</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Sustainability&lt;/div&gt;&lt;div class=glossaryItemBody&gt;Among the published formal statements of the conditions for sustainability, two are notable for their clarity and urgency:&amp;lt;br /&amp;gt;&nbsp; &amp;lt;p style=&amp;quot;padding-left: 40px;&amp;quot;&amp;gt;The first is from &amp;lt;em&amp;gt;The Natural Step&amp;lt;/em&amp;gt;, which argues that the services provided by the natural world, and on which human society depends are:&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 70px;&amp;quot;&amp;gt;1. The provision of the resources we need;&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 70px;&amp;quot;&amp;gt;2. Absorption and recycling of wastes, making them available for reuse; and&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 70px;&amp;quot;&amp;gt;3. Maintenance of ecological services, such as a benign climate and pollination.&amp;lt;/p&amp;gt;&amp;lt;br /&amp;gt;&nbsp; &amp;lt;p style=&amp;quot;padding-left: 70px;&amp;quot;&amp;gt;In order to sustain those services in good order, a set of conditions must be met:&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left: 100px;&amp;quot;&amp;gt;1. Minerals (including fuels) must not be(...)&amp;lt;/p&amp;gt;&lt;/div&gt;" href="https://leanlogic.online/glossary/sustainability/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Sustainability</a>, <a class="glossaryLink" aria-describedby="tt" data-cmtooltip="&lt;div class=glossaryItemTitle&gt;Wicked Problems&lt;/div&gt;&lt;div class=glossaryItemBody&gt;Highly complex problems which cannot be solved in a straightforward way, and may not be soluble at all. We need to be aware of their existence because the problems we are now facing are wicked. If we cannot see a solution, that does not necessarily mean that we have not understood the problem; it may mean that there isn&rsquo;t one.&amp;lt;br /&amp;gt;The main features of a wicked problem are: &amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;&amp;lt;em&amp;gt;Vagueness&amp;lt;/em&amp;gt;: they lack clear definition because they spill over into many different issues and systems.&amp;lt;/p&amp;gt;&amp;lt;br /&amp;gt;&amp;lt;p style=&amp;quot;padding-left: 30px;&amp;quot;&amp;gt;&amp;lt;em&amp;gt;Hard to grasp&amp;lt;/em&amp;gt;: they can be recognised from one or two perspectives, but are too complex to understand in the round.&amp;lt;/p&amp;gt; &amp;lt;p style=&amp;quot;padding-left:(...)&amp;lt;/em&amp;gt;&amp;lt;/p&amp;gt;&lt;/div&gt;" href="https://leanlogic.online/glossary/wicked-problems/" data-mobile-support="0" data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex="0" role="link">Wicked Problems</a>.</p> <a href="https://leanlogic.online/list-of-entries/">« Back to List of Entries</a> </div> <div style="clear:both"></div> <div class="thn_post_wrap wp_link_pages"> </div> <!--POST CONTENT END--> <!--POST FOOTER START--> <div class="post_foot"> <div class="post_meta"> </div> </div> <!--POST FOOTER END--> </div> <!--POST END--> </div> <!--ABOUT AUTHOR BOX--> <div class="author_box "> <div class="author_avatar"> <img width="100" height="100" src="https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-100x100.png" class="avatar avatar-100 photo" alt="" decoding="async" loading="lazy" srcset="https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-100x100.png 100w, https://leanlogic.online/wp-content/uploads/2017/11/david-fleming-150x150.png 150w, https://leanlogic.online/wp-content/uploads/2017/11/david-fleming.png 205w" sizes="auto, (max-width: 100px) 100vw, 100px" /> </div> <div class="author_inner"> <h5>David Fleming</h5> <div class="athor_desc"> Dr David Fleming (2 January 1940 – 29 November 2010) was a cultural historian and economist, based in London, England. He was among the first to reveal the possibility of peak oil's approach and invented the influential TEQs scheme, designed to address this and climate change. He was also a pioneer of post-growth economics, and a significant figure in the development of the UK Green Party, the Transition Towns movement and the New Economics Foundation, as well as a Chairman of the Soil Association. His wide-ranging independent analysis culminated in two critically acclaimed books, 'Lean Logic' and 'Surviving the Future', published posthumously in 2016. These in turn inspired the 2020 launches of both BAFTA-winning director Peter Armstrong's feature film about Fleming's perspective and legacy - 'The Sequel: What Will Follow Our Troubled Civilisation?' - and Sterling College's unique 'Surviving the Future: Conversations for Our Time' online courses. For more information on all of the above, including Lean Logic, click the little globe below! </div> <div class="athor_social"> <a class="auth_website" href="https://www.flemingpolicycentre.org.uk/books/" target="_blank"><i class="fa-globe"></i></a> </div> </div> </div> <!--ABOUT AUTHOR BOX END--> <!--RELATED POSTS START--> <!--RELATED POSTS END--> <!--COMMENT START: Calling the Comment Section. 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