07-27-25  •  Constructalism


Constructal Class Theory: Why Power Flows the Way It Does -

and How We Can Reroute It

You've probably noticed that power in human society always seems to run in the same grooves.
Money flows up. Labor flows down. Decisions flow sideways between the same small circles.

No matter how much we talk about equality, the same patterns keep showing up - in governments, in corporations, in tech, even in our local communities. And when people do rise up and break the pattern?
Give it a few years, and a new version of the same structure settles back in.

That pattern isn't an accident. It's physics.


The Law That Explains It All

In engineering, there's something called Constructal Law, developed by Adrian Bejan. It says that for a flow system to survive, it has to evolve over time to flow more easily. Rivers branch. Lungs branch. Traffic patterns branch. And over time, the most efficient channels for flow get “dug in” and stick around.

I started wondering: what if we applied this to human societies? What if classes - economic, political, social - are just channels that power, money, and influence flow through?

Turns out, that idea works. Really well.

Classes Are Channels

In this view, classes aren't just groups of people. They're the entrenched “flow channels” for resources, labor, information, and authority.

  • The ruling class? That's the wide, smooth channel at the top.
  • The working class? That's the channel where labor and time flow upward.
  • The data economy? That's the channel where your attention flows into AI training sets.

These channels persist because they're efficient - not necessarily fair, but good at moving the flows that keep the system alive.

Why Revolutions Happen

If a channel gets too narrow - if too many people are blocked from the resources they need to survive - the whole system starts to choke. That's when you get revolutions, uprisings, or sudden political shifts.

But here's the catch: once the dust settles, the new system still has to move flows efficiently. And if the “just” arrangement you fought for can't match the efficiency of the old one, it won't last.

Flow finds efficiency, not justice.

Designing Just Flows

This is where Constructal Class Theory becomes useful.

If we want to design fairer, more just systems that last, we can't just redistribute resources once and call it a day. We have to design flow channels that are more efficient at sustaining life than the unjust ones we replace.

That means:

  • Lowering the “maintenance cost” of fairness.
  • Creating parallel channels so power can't reconcentrate in one place.
  • Making flows visible so people can monitor and adjust them before they choke.
  • Leveraging new technologies - like AI - to remove bottlenecks for everyone, not just the powerful.

Why This Matters Right Now

We're at a moment where emerging AI is reshaping the flow of data, labor, and decision-making at incredible speed. It's digging new channels - and once they're set, they'll be hard to change.

If we understand the physics of power flow, we can design those channels from the start to serve justice and efficiency, instead of waiting for the next inevitable rupture.

A New Lens for Social Science

Constructal Class Theory links two big traditions in sociology:

  • Functionalism (structures persist because they keep the system running)
  • Conflict theory (structures break when they serve the few at the expense of the many)

In my model, both are true - because the system's need for efficient flow explains persistence, and the breakdown of flow explains conflict. It's one continuous process.

And once you see it, you can't unsee it.


I'm calling the broader approach Constructalism - using flow-awareness to understand, predict, and design human systems.

If we do it right, we can stop just watching power carve its channels - and start engineering new ones that last because they work better, not just because we wish they would.






Humans Flow Like Water

The other day, I spotted a narrow dirt track cut deeply into thick, healthy grass. A single bike tire mark ran along it. I looked up and knew exactly what I’d see: the “official” route was a paved walkway that forced riders to slow down, turn sharply left, cross the street, then turn sharply right.

The dirt path ignored all that. It went straight - directly from the sidewalk where I stood to the far side of the crossing.

This wasn’t vandalism or laziness. It was constructal law in action. Just as rivers carve the fastest route to the ocean, humans carve the fastest route to their destination. The dirt path is physical evidence of repeated decisions made for one reason: forward motion with the least resistance.

We behave like flow systems because we are flow systems. Whether it’s a bike in the grass, a stream in the hills, or information moving through a network, the same law applies: movement shapes paths, and paths shape movement.

Look around and you will see it everywhere - humans behave constructally.



05-02-25Religious Terms


Jim of The Sci Forums: Let's define our terms for the 21st century.

Theism and atheism - definitions:

A theist is a person who believes that one or more deities exist. That is, they are convinced that the claim "One or more deities exist" is either true or very likely to be true.

An atheist is a person who does not believe that one or more deities exist. That is, they are not convinced that the claim "One or more deities exist" is true. It could be that they are convinced that there are no deities. It could be that they are convinced that there is a low probability that one or more deities exist.

Theism and gnosticism each come in only one "flavour". The theist definitely believes that one or more deities exist; if she didn't, she would be an atheist, by definition. The gnostic definitely believes that it is possible to know whether one or more deities exist; if she didn't, she would be agnostic, by definition.

On the other hand, both atheism and agnosticism come in two "flavours", generally speaking, which are often referred to using the adjectives "hard/soft" or "strong/weak".



I haven't posted here since 2010, but I'm glad to see things haven't changed!

I'm still not a theist or an atheist but I have come to appreciate the psychology of religion.



Jim of SF: Don't "theist" and "atheist" cover all the possibilities? How can you not be one or the other?

There aren't any other possibilities, as far as I can tell. Either you're convinced that God exists, or you're not convinced. In the former case, you're a theist; in the latter case you're an atheist.



Hi Jim, thanks so much for the reply! I'm glad for a chance to speculate on the topic, but I'm not married to these ideas so there's plenty of room for debate.

First of all, I don't agree that there is one flavor of theist, The Convinced. I know a lot of theists of the "Are you there God? It's me" variety, who have beliefs and act on them, but if pressed will admit that they don't really know for sure. They still regard themselves as theists, so I don't find the categories that rigid.

Secondly, I am trying to avoid belief about gods generally, either "for" or "against". Some god stories obviously do not conform to observable reality; others might. It's a big universe, I think it's very likely there have been 'godlike' entities and true god stories. Either way, I find gods to be an incredibly useful organizing principle, and so I make use of the concept often without regard to their actual existence. They could be real or not for my purposes, and it would work exactly the same.

Really, the gods are the least interesting part...as Loyal Rue says, religion is NOT about God. Theism or non-theism are beside the point.

Perhaps that makes me one or the other in your book but it's not at all useful to me to make the distinction. Thanks for speaking about it with me! I look forward to chatting with you further.



CC: Yes, in the spirit of decolonization of knowledge, we might resist a particular Western system of distinguishing and classifying people/things.


____________________________________________________________________





Jim, it's been a while since I have had the honor and pleasure of speaking in depth about this topic. I thank you.


Jim of SF: It sounds to me, then, like you are a theist in that you are convinced that gods existed at one time, even if they don't exist now.



Only in the Arthur C. Clarke sense that any sufficiently advanced technology would seem like magic. Perhaps we would be gods to some, lol.


Jim of SF: What you seem to be saying is that it doesn't matter to you whether gods are real. You're going to believe in them regardless, because the concept is somehow an "incredibly useful organizing principle"?


I don't have to "believe" in gods to use them as an organizing principle. As I said, I am interested in the psychology of religion, and I can see the psychological utility of the god concept. It organizes a set of human needs into a self-delivering package. It gives people the ability to channel their own wisdom in ways that support personal well-being and provide social cohesion.

Additionally, theism seems to be spontaneously occurring in large numbers of people and fairly resistant to logical persuasion, so it's extremely useful to accept that this is how some people think, and work with it instead of against it.



Jim of SF: I would ask: incredibly useful for organising what?


Psychological phenomenon. Confirmation bias, synchronicity, placebo effect, hyperactive agency detection. Inner voice, problem solving, emotional catharsis. Meaning-making, personal narratives, anxiety-management. Resilience. Hope against insurmountable odds. This is what it's for. It's a big part of human psychology that evolved with our consciousness. That makes it a powerful lever.


Jim of SF: Religion without gods really reduces to things like mythology, moral philosophy, human power heirarchies, politics and other things. Religion is what you get when you add ideas about supernatural entities to all of that.



That is a lot of what religion is, but you don't have to have supernatural entities, for example Buddhism often does not. The mythology, the moral philosophies, the hierarchies, the politics and the other things ARE the interesting parts of what makes religions work for personal and social needs. "The gods" are just a cipher.


Jim of SF: What use are the gods if they are not real - other than as opium for the masses and such?


They are fun. :-)


Jim of SF: I'm curious. Do you care whether the things you believe are true? Or do you only care whether they are useful to you?


As I said, I try to avoid belief. I care that the things I claim are accurate. If I claim something is true, then it's something that you yourself can verify to be true, or why bother? That is one reason I specifically avoid making existential claims about gods. But I don't have to believe in them to use them for what they are for.


Again, this has been an exhilarating conversation, so thank you very much.


Martin: Okay, so you are an atheist then. I didn't used to admit it either, but now I do. It's okay.


Tell that to my gods, lol.



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