Complex Systems vs. Complicated Systems

[DISCLAIMER]

In order to provide this psychoeducational lesson on mental, emotional, and behavior health (collectively “mental health”), it may be useful to define various terms. After all, the complex and complicated topics discussed herein may not actually be as you believe they are.

The term “complex” relates to a group of obviously related units of which the degree and nature of the relationship is imperfectly known. As an example, my cellphone is a complex system of components. Also, the American Psychological Association (APA) thusly defines this term:

[A] group or system of related ideas or impulses that have a common emotional tone and exert a strong but usually unconscious influence on the individual’s attitudes and behavior.

The term, introduced by Carl Jung to denote the contents of the personal unconscious, has taken on an almost purely pathological connotation in popular usage, which does not necessarily reflect usage in psychology.

Primary examples from classical psychoanalysis and its offshoots are Jung’s power complex, Sigmund Freud’s castration complex and Oedipus complex, and Alfred Adler’s inferiority complex.

The APA definition, a “complex” relates to a group of repressed desires and memories that exerts a dominating influence upon the personality. Thus, whereas my single cellphone of many parts is complex, it’s also an inanimate object incapable of developing a psychological complex.

Do you see how confusing complex terms can be? Worry not. For the topic of this blogpost, I’ll mainly refer to the definition of “complex systems” used by one source that succinctly states, “A complex system is a system composed of many components that interact with one another.”

Per one source, “Complex systems are often referred to as ‘wholes that are more than the sum of their parts,’ wholes whose behaviour cannot be understood without looking at the individual components and how they interact.” Noteworthy, I stated in Welcome to Complex Systems:

[A]s you read this post, is the “I” or “you” controlling your skeletal, muscular, nervous, endocrine, cardiovascular, lymphatic, respiratory, digestive, urinary, and the reproductive systems? Can you consciously assume full control over these automatic systems?

Although you may be able to momentarily hold your breath, stop blinking, and push thoughts out of your mind, what happens when you no longer focus on these processes? Your complex system resumes its typical behavior.

While you’re reading this entry, you maintain some control over your complex systems though not full control. The “I” or “you” to whom I’m speaking may be aware of its mind, body, and spirit (if you believe in that sort of thing), though it has limited authority over itself.

This is the essence of a complex system—a whole that is more than the sum of its parts. Typically, when illustrating this concept with clients, I encourage them to consider other complex systems.

Think of a friend, family member, child, loved one, coworker, neighbor, or other individual. Just as you are a complex system, so too is the person you’ve envisioned.

One distinct difference is that while you have limited control over your own complex system, you have no control over the other individual. Rather, you may have only influence.

Although an occasional client will dismiss this proposal, asserting that a parent has control over a child or that a caregiver retains control over an elderly person under one’s care, I maintain that the “I” or “you” that you can’t even fully identify is likely not in control of others.

Even if one were to illegally deny a person the freedom of movement by chaining an individual in a basement, the aggressing party wouldn’t control the autonomic nervous system, thoughts, or other smaller complex systems comprising the larger captured complex system chained in the basement.

Rather, one can only attempt to wield influence over others. Now, consider an entire society of humans. Within the United States – and only accounting for human beings; not plants, animals, or other complex systems – there are hundreds of millions of complex systems.

How many of those systems can you influence? Moreover, expand your imagination to the entire globe while adding into your calculus the experience of time – past, present and future.

How much control or influence could you possibly have over the ecosystem of a planet, events which took place a million years ago, or some presently unknowable event that will take place one week from now in Topeka, Kansas?

Presuming the reader isn’t boringly contrarian for the sheer sake of disagreement, you likely acknowledge that you have limited control and influence in this life. Welcome to complex systems.

As that post relates to mental health and the topic of the current blog entry, I provided a psychoeducational lesson on unconditional acceptance (UA), a tool used in Rational Emotive Behavior Therapy (REBT), by addressing how little control and influence people have in life.

As though the matter of complex systems isn’t stimulating enough as is, I now invite you to consider that in common parlance the term “complicated” relates to that which consists of parts intricately combined, and which is difficult to analyze, understand, or explain.

Although it’s a complex system, my cellphone is also a complicated system—in that I don’t fully comprehend just how it works. However, there are people who could better explain than I as to how it functions. Thus, I’ll stay in my lane. Now, consider that the APA thusly defines grief:

[T]he anguish experienced after significant loss, usually the death of a beloved person. Grief is often distinguished from bereavement and mourning. Not all bereavements result in a strong grief response, and not all grief is given public expression (see disenfranchised grief).

Grief often includes physiological distress, separation anxiety, confusion, yearning, obsessive dwelling on the past, and apprehension about the future. Intense grief can become life-threatening through disruption of the immune system, self-neglect, and suicidal thoughts. Grief may also take the form of regret for something lost, remorse for something done, or sorrow for a mishap to oneself.

Grief is a complex and complicated matter. For instance, one intentionally unnamed fallible human being who is a complex system saw fit to celebrate the death of her murdered husband by throwing an event during which pyrotechnics were used and merchandise was sold.

Within days of her husband’s demise, she was featured in a video curiously referring to her slain husband’s male coworker as “amazing” while thereafter appearing on stage with a separate married male, caressing the back of his neck in an odd display of affection. Was that grief?

I imagine that the unidentified female would say it was. All the same, I don’t view such behavior as aligning with the five stages of grief. Therefore, this complex matter is also complicated. This brings me to the matter of complicated grief, as the APA thusly defines this term:

[A] response to death (or, sometimes, to other significant loss or trauma) that deviates significantly from normal expectations. Three different types of complicated grief are posited: chronic grief, which is intense, prolonged, or both; delayed grief; and absent grief.

The most often observed form of complicated grief is the pattern in which the immediate response to the loss is exceptionally devastating and in which the passage of time does not moderate the emotional pain or restore competent functioning. The concept of complicated grief was intended to replace the earlier terms abnormal grief and pathological grief.

Revisiting the widow who apparently shows no authentic signs of grief, her absent grief symptoms plausibly could be a form of complicated grief whereby no, or only a few, signs of healthy distress about the death of her loved one are present. Who knows? It’s complicated.

The important takeaway is that complex systems (e.g., imperfect people) are capable of experiencing complicated systems (e.g., societal expectations for grieving). Perhaps an episode of Joe Rogan’s podcast during which he spoke with Bret Weinstein may now be of some use:

Rogan: We’re not even an individual. We’re an ecosystem. We’re individual ecosystems. And the healthier your ecosystem is, the healthier you are as an individual, because you’re not really an individual.

Weinstein: Wow! So this is something Heather and I talk about frequently, is that we have more or less an epidemic of people who are maybe smart, but they don’t know the difference between a complex system and a complicated one. And so they take their complicated system thinking into complex systems.

Rogan: What is the difference?

Weinstein: Whether it’s predictable. So, for example, your computer or your phone, you know, it’s beyond your comprehension or my comprehension, but it is well understood how it works. There’s nothing mysterious about the outputs, right? It’s a system that all of the functionality of is well understood.

But a biological creature isn’t anything like this. And so when you intervene, you know, when they give you a drug and they think they know what it’s going to do, they’re intervening in a system in which things are connected in ways that they’ve not yet discovered and they can’t anticipate the cascading effects.

So, you know, we keep getting upended by the sense of, like, you know, oh, this thing is wrong with you. Here’s a biochemical intervention that will adjust one parameter and put you back into health. No, almost never true. Right?

It is occasionally true if somebody is quite sick, that you can push them back in the direction of homeostasis, you can rescue them. But the idea of improving health with an intervention is almost always the wrong approach. Right?

You should be restoring the environment in which the body knows how to take care of itself, because it is a complex system. Given the right inputs, given the right parameters, it has all of the processes necessary to keep it functioning. But if you think you’re going to improve it by intervening, you’re almost certain to do harm.

Weinstein, a biologist, provided an elaborate example of how the complex system of a human body is often met with the complicated system of medical intervention strategies. Remaining in my proverbial lane of mental health, allow me to briefly expand upon this dynamic.

Regarding the aforementioned widow who appears to have benefitted from the death of her husband, even if by mere coincidence when ostensibly becoming a multimillionaire and receiving national honors in his wake, there remain many critics of her behavior online.

If she—a complex system to a cellular level—hypothetically experiences a complicated system of grief—whereby it appears to others that she isn’t processing her husband’s death as expected—then other complex systems (i.e., people) use complicated systems (i.e., reactions) regarding her.

At this point, do you comprehend the meaningful distinction between complex and complicated systems? The former is elaborate or multifaceted, as the latter is arduous or challenging. This is why I advocate use of UA when faced with elaborate and challenging systems.

Thus, when witnessing peculiar behavior of the aforementioned widow, I practice Stoicism which is intertwined with UA by asking myself: (1) What do I control? (2) What do I influence?

First, I control only my reaction to undesirable matters within this impermanent and uncertain life. Second, I may be able to influence other people, though they preferably should be open to my attempts at trying to help them change their ways.

Did the widow with unusual behavior ask for my influence? No! In fact, given my subjective view of her actions, she’d probably reject my input. Ergo, I can control only my reaction to mannerisms which I find inappropriate or disrespectful regarding her deceased husband.

Now, I invite you to consider this Stoic approach to life. You and I are both complex systems which often experience complicated systems along a relatively slow trajectory toward an inescapable death. What can we control and influence along the way?

This is a mental health lesson arguably worth considering. Additionally, if you’d like to know more about REBT, then I’m available to try to help you change your ways. Yet, if you aren’t open to influence, then I’ll simply control my reaction to the matter and carry on about my life.

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit (edited), Designed by Freepik, fair use

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