for - definition - hypernormalisation - definition - epic times - paradigm shift - eco-anxiety - Deep Humanity articulation - hypernormalization - epic times - Rapid whole system change - emptiness - epic times - gestalt switch - epic times - adjacency - hypernormalization - epic times - Deep Humanity - Alexi Yurchak - hypernormalization

definition - hypernormalization - the making normal of a state of affairs which is dysfunctional or absurd. - a term coined by the Russian scholar Alexi Yurchak

adjacency - between - hypernormalization - rapid whole system change - Deep Humanity - adjacency statement - Hypernormalization characterizes the poly-meta-perma-crisis of the anthropocene. - We can articulate the open source Deep Humanity praxis currently under development in the terminology of hypernormalization and epic times: - One way to understand the open source Deep Humanity praxis currently under development is that - Deep Humanity offers a framework to become aware of the Hypernormalization within modernity - Employing an epic times perspective can help provide the necessary GESTALT SWITCH ( a term introduced by Gyuri Lajos) that shifts the current growing eco-anxiety-laden affective landscape from - fear - hopelessness - inaction - confusion - to a broader context which can inspire awe, wonder and resilient meaning

• for: art and healing, climate anxiety, eco-anxiety, TPF

• Title: Faster than expected

• subtitle: why most climate scientists can’t tell the truth (in public) Author: Jackson Damien

• This is a good article written from a psychotherapist's perspective,

• examining the psychology behind why published, mainstream, peer reviewed climate change research is always dangerously lagging behind current research,
• and recommending what interventions could be be taken to remedy this
• This your of scientific misinformation coming from scientists themselves
• gives minimizers and denialists the very ammunition they need to legitimise delay of the urgently needed system change.
• What climate scientists say In public is far from what they believe in private.
• For instance, many climate scientists don't believe 1.5 Deg. C target is plausible anymore, but don't say so in public.
• That reticence is due to fear of violating accepted scientific social norms,
• being labeled alarmist and risk losing their job.
• That creates a collective cognitive dissonance that acts as a feedback signal
• for society to implement change at a dangerously slow pace
• and to not spend the necessary resources to prepare for the harm already baked in.
• The result of this choice dissonance is that
• there is no collective sense of an emergency or a global wartime mobilisation scale of collective behaviour.
• Our actions are not commensurate to the permanent emergency state we are now in.
• The appropriate response that is suggested is for the entire climate science community to form a coalition that creates a new kind of peer reviewed publishing and reporting
• that publicly responds to the current and live knowledge that is being discovered every day.
• This is done from a planetary and permanent emergency perspective in order to eliminate the dangerous delays that create the wrong human collective behavioural responses.

• There is a spectrum of climate denialism.
• This article focuses on a group called "dismissives", who are afraid of the change that climate change will bring.
• In essence, their climate denialism is a hidden form of eco anxiety
• They can be reacting fearfully
• It also explores the new strategy of climate delay _ One subject not explored here is cognitive biases
• https://jonudell.info/h/facet/?user=stopresetgo&max=300&expanded=true&any=cognitive+bias&exactTagSearch=true

• = eco-anxiety
• = climate change anxiety
• 50% of people reported feeling helpless

• = climate anxiety
• = ecoanxiety
• feelings of = helplessness, = powerless

Bezogen auf Frankreich während der dritten Hitzewelle dieses Jahres

Yes, long overdue!

Coming to terms with potential near term extinction of our species, and many others along with it, is a macro-level reflection of the personal and inescapable, existential crisis that all human, and other living beings have to contend with, our own personal, individual mortality. Our personal death can also be interpreted as an extinction event - all appearances are extinguished.

The self-created eco-crisis, with accelerating degradation of nature cannot help but touch a nerve because it is now becoming a daily reminder of our collective vulnerability, Mortality salience of this scale can create enormous amounts of anxiety. We can no longer hide from our mortality when the news is blaring large scale changes every few weeks. It leaves us feeling helpless...just like we are at the time of our own personal death.

In a world that is in denial of death, as pointed out by Ernest Becker in his 1973 Pulitzer-prize winning book of the same title, the signs of a climate system and biosphere in collapse is a frightening reminder of our own death.

Straying from the natural wonderment each human being is born with, we already condition ourselves to live with an existential dread as Becker pointed out:

"Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever."

Beckerian writer Glenn Hughes explores a way to authentically confront this dread, citing Socrates as an example. Three paragraphs from Hughes article point this out, citing Socrates as exemplary:

"Now Becker doesn’t always emphasize this second possibility of authentic faith. One can get the impression from much of his work that any affirmation of enduring meaning is simply a denial of death and the embrace of a lie. But I believe the view expressed in the fifth chapter of The Denial of Death is his more nuanced and genuine position. And I think it will be worthwhile to develop his idea of a courageous breaking away from culturally-supported immortality systems by looking back in history to a character who many people have thought of as an epitome of a self-realized person, someone who neither accepts his culture’s standardized hero-systems, nor fears death: the philosopher Socrates."

"Death is a mystery. Maybe it is annihilation. One simply can’t know otherwise. Socrates is psychologically open to his physical death and possible utter annihilation. But still this does not unnerve him. And if we pursue the question: why not?–we do not have to look far in Plato’s portrait of Socrates for some answers. Plato understood, and captured in his Dialogues, a crucial element in the shaping of Socrates’ character: his willingness to let the fact of death fully penetrate his consciousness. This experience of being fully open to death is so important to Socrates that he makes a point of using it to define his way of life, the life of a philosophos–a “lover of wisdom.” " "So we have come to the crucial point. The Socratic catharsis is a matter of letting death penetrate the self. It is the acceptance of the perishing of everything that will perish. In this acceptance a person imaginatively experiences the death of the body and the possibility of complete annihilation. This is “to ‘taste” death with the lips of your living body [so] that you … know emotionally that you are a creature who will die; “it is the passage into nothing” in which “a corner is turned within one.” And it is this very experience, and no other, that enables a person to act with genuine moral freedom and autonomy, guided by morals and not just attraction and impulses."

https://ernestbecker.org/lecture-6-denial/

Those working in this field naturally have a more acute sense of how bad things really are, and how challenging it is to steward a rapid whole system change.