The microcosm of the individual human is made of the same stuff as the macrocosm of the society to which it belongs. The two are a fractal set displaying similar patterns.
This makes sense since both individuals and their societies use the same networks of semiotics to communicate.
In many ways, societies are less complex than individuals. In the sense that a society is an assemblage of many individuals, society is more complex. But in the sense that a society is held together by a network of communicable ideas, or semiotics, society is frequently less complex than many of the individuals living within it.
For example, most societies have very simple “biographies” (their always slanted histories), while many individuals have nuanced biographies that encompass change, growth, and contradiction.
A recent study of people’s attitudes towards atrocities points to this truth by showing that “…the way people’s memories are shaped by selective discussions of atrocities depends on group-membership status.” (Source)
In-groups forget bad things they have done—or “morally disengage” from them—while clearly remembering bad things that out-groups have done. This is a major element of all group stories.
I bet you cannot name a single society that has anything even approaching a fully nuanced view of itself on almost any matter, let alone its history. Individuals often “morally disengage” from their past acts, but it is not common for them to do so to the same extent as the societies they live in.
It hardly matters if the social story is about atrocities or trivia. I have actually witnessed fairly heated arguments over who first invented pasta, the Chinese or the Italians. And another one on who first invented dumplings, Poles, Jews, or Chinese. The origin of beer is another subject that can get people going.
It makes sense that societies’ stories about themselves be as simple as they are false because they serve as lowest-common-denominator social bonds. Indeed, it probably even helps that these stories be knowingly false as the bond will then require an even deeper level of commitment.
Of course, some of the energy for falsification and simplification comes from one group’s story needing to counter another group’s story. Yes, we did that to you, but you did this to us first.
In that, societies further resemble individuals because that’s what we do as individuals, too. Only individuals who are very well disposed toward each other and who try hard ever overcome the need for false stories between them.
FIML practice provides individuals with a means to observe the smallest fractal details of their individual stories and correct them where they are wrong. FIML partners would do well to take what they have learned as individuals and apply it to the stories told by the society in which they live. You will surely find a macrocosm of yourself in the absurdities of whichever group you “identify” with.
Maybe people in the future will be better able to see how ridiculous our stories are and better able to deal with the complexities that lie beyond them. For now, maybe we can at least start getting a fuller, truer view of what is happening in and around us.
I doubt we can do this on a societal level any time soon because the LCD stories will always reassert, but as individuals with a good partner I believe we can. This is probably a main reason that monastic and reclusive traditions have been practiced all over the world. Groups are ignorant, violent, stifling, and crazy. Individuals simply have a better chance at going beyond their simple patterns by acting on their own.
The fractal of the individual is generated by society but it is prone to being trapped by it as well.
Edit 6/13/14: When good people do bad things. We all know that people in groups can behave badly. This article is about a study that uses a plausible fMRI method to measure some of the basic processes underlying immoral behavior. In my view, the situation is not much different when the group is a large culture, rather than a small number of participants in a laboratory experiment. Cultures not only permit bad behavior toward out-groups, but they also numb us to what our in-group is doing.