Jump to content

The Free Energy Principle and Styles of Muay Thai Fighting: How Muay Khao Shrinks Surprisal and Controls the Fight Space


Recommended Posts

What follows is intersectional thought between an increasingly robust philosophical and scientific theory of living systems, and the art of fighting in combat sports. If you want to stay on top of the Free Energy Principle theory Maxwell Ramstead on Twitter is a great place to start. For me, personally, in the Free Energy Principle I find a lot of correspondence between itself and the philosophy of Spinoza, and it has always been my instinct that Spinoza has important things to say about some of our most concrete interactions as people. In some sense fighting is one of the most attenuated, physical yet social things that humans can do. This is about looking into the heart of what makes living systems tick, the possible dynamics which give all living things their values and their direction. And it is about thinking on the deeper metaphysical and scientific foundations of fight knowledge, the practical application of techniques and styles that have developed over the last century in Thailand. In bringing the Free Energy Principle to Muay Thai it is much more than a somewhat trite adage of: try to surprise your opponent! It is much more about thinking how surprise governs our choices of space, and the investments we make in maintaining those choices. And it is about recharacterizing the fundamental ways in which fight strategies and their tactics, create success. If organisms are at base in a struggle to control the entropy of information, increasing that entropy, taxing the resources of a fighters, is essential to long term fight success. I don't anticipate that this is for everyone or even most; this is just my passion where Philosophy and Fighting co-exist. As usual to my writing, this is not a finished article, but rather the sharing, mid-stream, the development of thought.

The Free Energy Principle Theory

Editing in the very best introduction to these ideas "An Introduction to Markov Blankets and Information Theory". Read this if you want to full, yet basic perspective.

and from "Brain Entropy During Aging Through a Free Energy Principle Approach" (2021, below:

Quote

 

Free energy principle in the neurocognitive system is linked to BEN in an information theoretical sense, where the brain tries to resist disorder, making assumptions and interpretations on reality, through active inference (Friston et al., 2012a). This makes the human neurocognitive model a hypothesis testing system (Gregory, 1980), in which it tries to guess the best statistical approximation (generative models) of the causes from the sensorial apparatus, through the Bayesian approach, updating the system (Friston, 2010). van Helmholtz (1962) claimed that perception of the world is not direct, but instead depends on unconscious inferences, or expectations that model perceptions, even before we can consciously perceive any specific object. He called the “likelihood principle” a predictive coding approach, also eloquently described by Chris Frith (2007) as “a fantasy that coincides with reality.”

Free energy principle comes from the Helmholtz view and the computational work of Dayan et al. (1995), where the brain tries to make sense of the world, anticipating reality through predictions, active inferences, representations of the environment based on personal experience and expectations, learning from experience, with the goal of limiting the entropy, the uncertainty. Any self-organizing system, including the human neurocognitive model, resists the distributed effects of a natural increase in entropy for its existence, development, and evolution, by trying to minimize free energy (Friston, 2010; Cieri and Esposito, 2019). Our system has evolved with the imperative to decrease the uncertainty within the system and between the system and the outside, with instructions for neuronal messages to interpret the reality and update constantly its own model. The brain has a model of the world and tries to update it using new information from sensory inputs (van Helmholtz, 1962; Gregory, 1980; Ballard et al., 1983; Friston et al., 2006).

 

This rumination will flow from the Free Energy Principle (FEP) which seeks to describe essential characteristics of living systems (being) and perhaps other phenomena as well. If you'd like a great 15 minute introduction to the principle you can check out this video explanation by Karl Friston. The Free Energy Principle generally argues that life forms, human beings included, benefit from reducing what in theory is called "surprisal" ("One can understand surprisal as a measure of how unlikely an observation would be by associating a system's sensory state with an observation or sensory sample"). Surprisal is here maybe best taken as just the surprise of events in the environment which are unpredicted...or unpredictable. This framework of reducing suprisal actually has very interesting broad brush insight into stylistic and skill-set developments in Muay Thai (and all other kinds of fighting arts).

If we take as a principle in fighting the desire to reduce surprisal, there are two basic ways to do so that come at first blush. The first is the reduce the size of the probability space, which is to say limit the number of things that can possibly happen. By shrinking the probability space the number of possible unexpected events becomes reduced. At a very basic level, this is why octopi retreat into coral enclaves to sleep. The probability space becomes reduced (I'm using this term perhaps untechnically, it perhaps could be called the "event space"). This also is why people live lives in more rigidly defined circumstances, whether that involves habits of behavior or the habits of mind which condition them. Reducing the probability space can control surprisal.

Reducing the probability space though has its drawbacks. You may not be able to control that space. This leads to the much more fruitful - though expensive - method of controlling surprisal, which is complexifying the prediction mechanism (the brain, nervous system, etc) so that it can predict events in larger probability spaces. More varied things can happen, and the mind (& body) is able through its development to read those patterns and become less able to be surprised. The richness of embodied knowledge over a probability space involves a mastery over it. And this process of complexification actually feeds on surprisal, because surprise causes it to grow in terms of complexification. The more unaccountable things it can account for, the greater its knowledge over a space.

The Free Energy Principle, Surprisal and Fighting

This leads to the tale of Sylvie's early year experiences of fighting in Thailand. She fought at an intense, never before documented, historic rate having over 33 fights a year for several years, but she was facing a serious disadvantage in these years. She was fighting more experienced opponents, with better eyes, who were much more familiar with the scoring aesthetics of Thailand. These Thai opponents had a very significant advantage in terms of surprisal in the fight space. Sylvie's stylistic solution to this was her discovery of the Muay Khao fight style tradition (a close-pressed, stalking fighting style that capitalized on clinch and knee fighting). She was aided in this in the discovery that there was in Thailand's history a traditional opposition between Muay Femeu (artistic, technical, often counter fighting) and Muay Khao fighting. This is where things become interesting.

Muay Khao and Probability

Faced with a disadvantage of fighting in a larger probability fight space, and not having the eyes and experience to read those probabilities visually, Muay Khao fighting tactics seek to shrink the probability space. In fighting close pressed, closing down angles, limiting distances the number of possibles to account for became more limited. It leveled the playing field more. But it is more than this. It also changed the dynamics of fighting and perception skills at play. In a more "padwork distance" fight space (fighters standing at basically the distance where training pad work is done) visual acuity reigns, but in more close range, clinch-oriented fighting tactile sensing can become paramount. By developing other sensory pathways (other than just eyes), and specific techniques to use them (locks, trips, turns, leverages) this new, (seemingly) smaller probability space then became expanded. Expanded in a different sense: what is possible in terms of historical skill development. The entire art of Muay Khao fighting actually is about expanding the possibilities of what can happen, at close range, exposing your opponent to increased surprisal. What began as a strategic shrinking of the probability space lead to the complexification of the art within that space, through both an inordinate number of fights (now well over 260), but also through the study of the art of Muay Khao fighting itself, and the richness of its specialized tactical knowledge. 

An example of a recent development of this tactical knowledge, anecdotally, is Sylvie's discovery and development of clinch throws from an outside position. Usually the preferred position in clinch is with an inside frame (Sylvie talks about the frame here). This where you are able to control the body of your opponent most directly, framing them. But through lots of sparring with larger partners Sylvie has spent a lot of time over the last few years in an outside (inferior) position. From this position, though technically inferior in important ways, one gains a dynamic advantage of some leveraged turns, trips and throws, introducing more centrifugal rotations to otherwise very erect, linear opponents (standing erect or stiffening can be a principle of strong clinch counter-control). Along with inside position locking and overhook tactics which have proven successful in countless fights, she now has an increased vocabulary of rotational force...which increases the surprisal for opponents. You can see a cut up of this dynamic here:

 

It is a complexifcation of a reduced probability space, introducing an additional axis of dynamic movement, and its attendant vocabulary.

There is of course quite a bit of complexity that is involved in the very act of shrinking probabilities spaces into fitness landscapes you've focused on understanding. These can involve hidden skills that require the control over space. Fighting is often a battle over space, and seeking to impose your probability space upon your opponent's preferred probability space. Getting from one space to another makes up a great deal of the art of fighting itself. But, one's growth as a fighter involves constant exposure to surprisal itself (hence the importance of live sparring & freestyle clinch training), so that your embodied prediction mechanisms will be stimulated to increase depth of knowledge over the fight environment, regardless of probability space in its variety. This ultimately involves increased visual acuity, and a soaked-in attendance to pattern recognition, what we've called "growing eyes". We've discussed it before, but the time we've spent with the legend Karuhat has uncovered the various ways in which he was able to read very large probabilities spaces through the detection of weight transfer, and body position alone. It has seemed to us that Karuhat, as he reads an open spaced opponent is often through a felt calculation of changes of probability that arise from how the opponent is standing, where their weight is distributed, and the shape of their bodily disposition (limb positions, head position, etc). He is able to reduce the complexity of what is probable, shrink "surprise", through a genius-level understanding of the fighting art. It comes off as mind-reading. Exposure to new and different probability spaces, controlled exposure to surprisal is that grows the complexity and knowledge of the fighter.

If interested we sketch out a rudiment of Karuhat's spatial reading in this article: The Secrets of Karuhat’s Style – Four Internal Games From Southpaw as discovered in this study.

4-Southpaw-Games-Secrets-of-Karuhats-Style-800x515.jpg.09e8eeb47515a6357ff91a9fa5ae30e0.jpg

 

 

Link to comment
Share on other sites

Cliffnotes summation:

Muay Khao fighting style:

1. Shrinks the probability space (closes physical distance, limits weapons).

2. Changes the dominant affect register (from visual to tactile/kinesthetic).

3. Through its ars technica increases the probability space (learned/discovered dynamics of movement & control).

Link to comment
Share on other sites

Ah yes. I forgot to get a bit into another way in which fighters seek to overcome surprisal, which is neither the shrinking of the probability space, nor the complexified growth of predictive awareness. This is the use of memorized combination patterns of attack. This is often a bite-down approach to the probability space wherein one inures oneself to surprise itself. It does not matter if something unexpected happens. One just tunnel-visions and locks into a very rehearsed and trusted somatic pattern of attack, designed to (hopefully) produce favorable outcomes regardless of opponent/environment. This is locking oneself into a closed form.

An interesting historical occasion of this in the history of Muay Thai was when Namkabuan at the end of his career fought Ramon Dekkers who founded much of his fighting style on memorized combination fighting, Namkabuan's commentary on the fight here.

There are also more restricted versions of this kind of bite-down approach to surprisal, for instance the insensate use of some kinds of guards, in which surprisal is just weathered through.

Link to comment
Share on other sites

Quote

We understand this to imply that an agent is able to minimize free energy, and therefore surprise, by actively sampling and changing the hidden causes of its environment. This means that biological systems have expectations and make inferences about the causal regularities and make-up of the environment in which they are situated [30]. In short, given enough time, agents will come to be the authors of the external states (i.e. environments) that reciprocate with predictable, uncertainty resolving sensory feedback of exactly the right sort to sustain cycles of self-evidencing.

This is a fighter's capacity to impose regularity upon another fighter, making another fighter predictable. source: on Markov Blankets

Link to comment
Share on other sites

There is another suggestive productive branch to the Free Energy Principle application to Fight Theory in John Boyd's military thinking about combat and his model of the OODA loop. If combat is a form of information warfare, seeking to stress the opponent with information overload, John Boyd's fighter pilot derived theory may provide rich resource for thinking about where information entropy can occur. wikipedia on the OODA Loop.

1149206089_JohnBoydOODAloop.thumb.png.261f22b2a28e66e686b1de0376a82894.png

Link to comment
Share on other sites

  • 2 years later...

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now
  • Most Recent Topics

  • Latest Comments

    • There can be no doubt that Thailand's culture is a hybriding culture, a synthesizing culture that has grown from the root weaving diversity from influences around the world, reaching well back to when the Ayuthaya Kingdom was the commercial hub for the entire mercantile region, major influences stretching in trade all the way to China and all the way to Europe, if not further, while - and this is important - still maintaining its own Siamese (then Thai) character, a character that was both in great sympathy towards these integrative powers, but also in tension or contest with them. This being said, I think there is a rather profound misunderstanding of the nature of Thailand's traditional Muay Thai and the meaning and value of its underpinnings in the culture, when seen from the West, and this is the (at times) assumed majority of thinking of fighting as "labor", and the rewards or marking of that labor as some kind of "wage". This is often the conceptual starting place from which Westerners think about the value and possible injustices of Thailand's Muay Thai, often boiled down to the question: Is the fighter getting a "fair wage"?  I do think there are strong and important wage oriented justice scales that can be applied, but mostly these are best done in the contemporary circumstances of Thailand's new commodification of Muay Thai itself...that is to say, to turn traditional commitments and performances INTO labor, that is to say, to capitalize it. It is then that the question of labor and wage holds the best ground. But, the question of wage or payment fairness really is doing another operation, often without intent, which is by reframing traditional Muay Thai in terms of labor and wage, along with the strong normative, Capitalist sense that such labor should exist freely in a labor market of some kind, one is already deforming traditional Muay Thai itself, and in a certain sense perhaps...adding to its colonization, or at least its transmutation into a globalized, commodified humanity, something I would suggest the core values of traditional Muay Thai (values that actually draw so many Western adventure-tourists to its homeland), stand in anchored opposition to. To be sure, Capitalism is deeply interwoven into the fabric of Thai culture, and has been for much of the 20th century, but this weave is perhaps best understood terms of how Siam/Thailand's traditional Muay Thai is of the threads of greatest resistance to Capitalism itself (along with its atomizing, individualizing, labor/wage concept of human beings). When we think of the values that not only motivate fighters, but also structure and give meaning to their fighting, at least across the board of the Muay Thai subculture, we really are not in the realm of individualizied workers who sell their labor within a labor market. (This mischaracterization is perhaps most egregious when discussing Child and Youth fighting from a Western perspective, where it is very commonly repictured as "child labor" (ignoring the degree to which such terminology completely recasts the entire question of the meaning and value of fighting itself, within Thai culture). We are instead within a realm of traditional pre-Capitalist values (which themselves have morphed with tension with Capitalizing forces), a world of craft (not "work"), composed of strong social hierarchies that are in constant agonism with each other, where fighting is probably best understood as struggle over Symbolic Capital (with some modification to Bourdieu's concept). The traditional Muay Thai world is primarily not a world of labor and wage - anymore than, to use an even more traditional example, novice monks should be considered to be doing "labor" in wats and monestariess, for the (some would regard as false) "wage" of spiritual merit. Instead, the meaning and value of such commitments and performances are embedded within the traditional frame itself (a frame which can be examined or challenged for ethical failures, to be sure), and to extract them from that embedded value system and its attendant, inculcating motivations, is to subvert the very nature of Thailand's traditional Muay Thai.  It doesn't mean that Thai Muay Thai fighters don't fight "for" money, or that money's paid or won do not matter, in fact in a gambling-driven sport - gambling driven at its very first roots, both in terms of history and in terms of apprenticeship - money amounted indeed matter a great deal. It's just that the labor / wage framework is a significantly inadequate, and in fact destructively transformative in its inaccuracy (even when well-motivated).  This conceptual misunderstanding from the West is even made more complicated in that today's traditional Muay Thai is fast adapting to new "labor" style economic pressures, in the sense that fighters are increasingly working more - in a hybrid sense - in the tourism economy, both in gyms were they have to train and partner Westerners, and in the ring where they have to fight in a transformed way in Entertainment tourism vs Western tourists (tourist who may be viewed as both customers purchasing Thai services and also as discounted laborers), all with the economic view that the Western visitor holds a certain degree of economic priority. Traditional Thais are pressed now in towards becoming something more like laborers, while still maintaining many if not most of the customary motivations and the embedded values of Muay Thai, kaimuay subculture, leaving analysis perhaps best to a case by case basis.     
    • Welcome to the dark side. Honestly, the "blue belt" equivalent in Muay Thai is when you stop flinching during sparring and actually land a clean teep.  If you're training 2-3 times a week, you'll probably reach that "competent" level in about 18 months. Striking is weird because a lucky punch from an untrained giant can still suck, but by then you'll have the footwork to make them look silly.
    • If the Yokkao mediums were still loose, Primos might actually be your best bet because they’re known for a more "contoured" fit.
  • The Latest From Open Topics Forum

  • Forum Statistics

    • Total Topics
      1.4k
    • Total Posts
      11.6k
×
×
  • Create New...