Each line leading from a hexagram signals a switch from a "development" (D) to "environment" (E) perspective (or the reverse) -- in one of the component lines of the hexagram.
For example DDDDD will tend to change to DDDDDE (or to EDDDDD).

Such a change might be usefully understood as being the result of recognition of emergence of inconsistencies and alternatives as indicated in Table 3 below. These might arise at the macro or micro levels. Note that the change might either be experienced as a positive breakthrough (whether in practical, emotional, or conceptual terms) or as some form of failure transforming the situation in ways that might be perceived negatively.

The circular arrangement only shows changes arising from the shift in a single line. Clearly more complex patterns are possible if at the micro-level, for example, practical, emotional and conceptual inconsistencies emerge together. In which case the change would be of the form EEEEEE to EEEDDD (or the reverse). Such complex changes might be considered less probable.

Together -- through the manner in which the approaches transform into one another -- they show how sustainable development is made up of a rich set of complementary approaches. These are often seen as mutually antagonistic by their respective proponents. Development, to be sustainable, is dependent on the dynamic between all the approaches whereby they correct for each others' inadequacies in complex interweaving cycles. It is the pattern of changes between the 64 modes that is the essence of a development that is sustainable. It is such change that is sustainable -- not any particular mode.

Types of transformation
Of special relevance is the insight that the above framework may offer into the types of transformation between different styles of sustainable development -- basically 'how' to shift from one mode to another. This is best clarified in the following Table 4 of transformations between the trigram representation of the 8 basic styles of sustainable development identified in Table 1.

Table 4 indicates the type and complexity of the transformation from one mode of sustainable development to another in the light of the framework presented earlier. The first figure in any cell indicates how many 'levels' (from Table 3) have to change to ensure the transformation. So, for example, to get from Enterprise (DDD) to Awareness (DDE), only one level needs to change, and it is the most concrete level (Level 1), as indicated by the second number -- hence the indication of '1-1' in the cell. However to get from Enterprise (DDD) to Deep-eco (EEE) -- obviously one of the most challenging transformations -- all three levels need to change (concrete, opinion, and conceptual) -- hence the indication of '3-1/2/3' in the cell. Cells of similar coding have been given the same colour to facilitate detection of pathways of different ease (and probability) between modes of development.

This indication of a possible three-level process recalls the work of Kathleen L. Valley and Angela T. Keros (It takes two: Social distance and improvisations in negotiations, 2002) who demonstrate that negotiators turn to three dynamic processes -- trust-testing, process clarification, and emotional punctuation -- when they have difficulty moving the interaction toward a coherent, mutually agreed upon improvisation.

One merit of the presentation in Table 4 is the suggestions it offers to organized efforts (media campaigns, etc) to move from one mode to another, namely whether they can focus only on the concrete (Level 1), or whether they need to involve motivation and opinion (Level 2), for example. Similarly it helps to indicate the constraints on transformational efforts that focus only on the conceptual (Level 3), for example. Similarly the presentation also suggests the ways in which a particular mode of sustainable development might become unstable and decay into another mode -- perhaps by being simultaneously challenged on the concrete and conceptual levels (Levels 1 and 3).

The presentation in Table 4 focuses only on the trigrams and, according to earlier arguments, this may be understood to apply generically both at the micro-level ('local') and on the macro-level ('global'). An equivalent, but much more complex table (64 x 64 = 4096 cells), would be needed to indicate the possible transformations -- if each of the 64 combinations of global and local sustainable development were considered (eg DDDDDD to DDDDDE). Clearly the transformation from global-and-local Enterprise (DDDDDD) to global-and-local Deep-eco (eg EEEEEE) would then involve 6 changes. There would be 3 at the macro-level (Levels 1-3: concrete, opinion, concept) and 3 at the micro-level (Levels 1-3: concrete, opinion, concept). Therefore, to avoid this complexity in the circular arrangement, it only shows the single line transformations.

But again, it should be stressed, the purpose of this approach is to demonstrate the interpendencies of the 64 approaches to sustainable development rather than to imply that any single mode is a preferred goal. It is facilitating the dynamic between them, according to circumstances, that is the preferred goal.

Embodying approaches to sustainable development in performance art

The description above is expressed in a form that is far from the forms of presentation favoured by many. This also implies that it is dissociated from forms that may have mnemonic value. The classic circular arrangement of 8 trigrams is in fact reminiscent of the notations used for dance. It is therefore interesting to look at international Laban dance notation [more], notably its use of the following basic schema with which any dance movement can then be described:

Dance movement according to Laban notation

The interesting question is whether the varieties of sustainable development lend themselves to expression through dance movements that can emphasize the transistions between different forms. Of particular significance is the way the component symbols can be shaded to signify the 'level' of the movement. For example, low level is with a bent leg, middle level is with a straight leg, and high level is up on the toes. Some traditions, such as that represented by the Rg Veda or Balinese culture, have used dance to illustrate what might now be described as 'sustainable development'.

Conclusions and reservations

The emphasis here has been on the possibility of a binary coding system -- embodying the fundamental incompatibility between development and environment -- which could shift the development/environment debate into a different framework. More prosaically it offers a classification system of forms of sustainable development. It has been stressed that many of the terms used as examples, or for easy reference in the tables, merit further reflection with a view to the substitution of others that are more appropriate or less susceptible to misinterpretation. Although of course it is difficult to locate a single term to capture a complex approach. The ideal would be an interactive facility to enable users to substitute their own preferred labels.

Since social dynamics are considered to be asymmetrical and result in a Markovian process, the logical symmetry of the pathways might well be dismissed as an ideal. An explanatory note on the plurality of approaches determined by time, place, challenges, resources and circumstance would help clarify the unpredictable complexities of the transitions.

More consideration needs to be given to the relationship between any hexagram and the form of sustainable development it represents. Of special interest is how the framework 'holds' the negative ('decay') -- or positive ('evolution') -- transformation of one mode of sustainable development into another -- and the extent to which the pathways indicated are meaningful. The explanatory metaphors associated with each also call for much more reflection. Whatever the weaknesses, however, it offers an unusual way of interrelating incommensurable strategic commitments at different levels of society.

Generically, an approach of this kind may also be of value in articulating the range of options in other highly polarized situations -- notably in the case of intractable territorial conflicts, such as in the Middle East. The approach renders explicit a pattern of intermediary epistemological styles that effectively mediate between those associated with the polarized extremes. Such intermediary styles, and the associated modes of social organization, may also be vital as a means of offering transition pathways between incompatible extremes such as 'western civilization' and 'indigenous societies' (as proposed elsewhere in the case of Australian Aborigines). However it would also be interesting to explore in the case of other 'divides' such as female-male, young-old, ignorant-knowledgeable, etc.

Related papers

Dysfunctional cycles and spirals: web resources on "breaking the cycle". 2002 (https://www.laetusinpraesens.org/docs/cycles.php)

Psychology of sustainability: embodying cyclic environmental processes. 2002 (https://www.laetusinpraesens.org/docs/psychsus.php)

From statics to dynamics in sustainable community: navigating through chaos by playing on polarities as attitude correctors. 1998 (https://www.laetusinpraesens.org/docs/statics.php)

Discovering richer patterns of comprehension to reframe polarization. 1998 (https://www.laetusinpraesens.org/docs/territ.php)

Typology of 12 complementary strategies essential to sustainable development. 1998 (https://www.laetusinpraesens.org/docs/learnstr.php)

Sacralization of hyperlink geometry. 1997 (https://www.laetusinpraesens.org/docs/hypgeos.php)

Sustainable development: a system of 14 complementary concepts. 1994 (https://www.laetusinpraesens.org/docs/susdvmet.php)

Configuring strategic dilemmas in intersectoral dialogue. 1992 (dilemmas) [table] [spherical net]

Patterning transformative change -- for sustainable dialogue, vision, conference, policy, network, community and lifestyle (https://www.laetusinpraesens.org/docs/ching00a.php)

Alternating between complementary conditions -- for sustainable dialogue, vision, conference, policy, network, community and lifestyle (https://www.laetusinpraesens.org/docs/ching00b.php)

Interrelating incompatible viewpoints -- for sustainable dialogue, vision, conference, policy, network, community and lifestyle (https://www.laetusinpraesens.org/docs/ching00c.php)