david described  what a revolution is a change of common sense   and the collective imagination and david argued  that the main achievement of the paris commune   despite a defeat had been the transformation  of the common sense about how we live together   00:03:02 so most of what we consider ordinary in our  cities public transportation street lights   public schools the eight hours work days and even  the not yet achieved equal pay for women and men   originated in the paris commune and it  was then considered to be a social madness

what our work is showing is very soon it can't. And so it's going to go through a death throws and any organism it will fight to survive. And so yes, there will be pushback and resistance. And so what I'm proposing is a plan, whether that plan gets carried out or whether it's 00:37:22 allowed to be carried out, that's a different matter.

Not only is such thought beyond representation (and therefore beyond personware) possible,Weaver suggests but its occurrence constitutes a fundamental encounter which brings forth into existenceboth the world and the thinker. As such, thought sans image is deeply disturbing the stability andcontinuity of whatever personware the individual thinker may have been led to identify with andopens wide horizons of cognitive development and transformation ([13]: p. 35).

Can they reshape the contours and boundaries of their socialsituations instead of being shaped by them?

Most academics continue to insist that it is still – barely – physically possible to limit warming to no more than 1.5°C. There are strong incentives to stay behind the invisible line that separates academia from wider social and political concerns, and so to not take a clear position about this.But we need to clearly acknowledge now that warming will exceed 1.5°C because we are losing vital reaction time by entertaining fantastic scenarios. The sooner we get real about our current situation and what it demands, the better.

so obviously the word transformation is in the title of the 00:10:54 series so this you know the general topic is societal transformation and although that term alone is a little bit you know people have different ideas of what societal transformation means so i 00:11:07 want to make a few things clear i especially in the second paper i make the distinction between reform and trends and transformation 00:11:19 and by reform i mean anything that would you know improve our government system and prove our our economic system improve our legal system you know 00:11:33 one example might be uh levying taxes on the wealthy or something and then you know using those fees to to provide medical services or something 00:11:45 or altering how long a representative can be in and you know in congress in the legislature or something like that or ways to vote or things like that those really 00:11:59 those are all what i would consider reforms and i'm interested in a different question i'm interested in the question out of all conceivable ways to organize the societal systems and by 00:12:11 societal systems i really focus on a few of them uh governance systems economic systems uh legal systems educational systems and i think maybe one or two others out of 00:12:24 out of that i i view those systems as the cognitive architecture of a society that is that's how society thinks through 00:12:35 those systems it it learns it adapts it decides and and evolves kind of through that kind of cognitive architecture and my question 00:12:49 is out of all possible conceivable ways out of all con for example out of all conceivable economic systems what ones might be best for 00:13:01 uh for demonstratively showing that that they're you know they excel at in improving or maintaining um social environmental well-being 00:13:13 so so even that even there we have uh the concept of a fitness coming into this that is what out of all conceivable systems which are the most fit for purpose and now now 00:13:26 soon we can talk about what purpose might be but you know that that is a new question that's that is a question that's hardly been asked in the in the history and i think maybe um it's only now 00:13:38 that science has the tools and the theoretical understandings that maybe it's maybe this is right maybe maybe it is time that we can talk about the purpose of a society and 00:13:50 how fit a given system design might be

we're going to talk in this series 00:01:10 about a series of papers that i just published in the in the journal sustainability that that series is titled science driven societal transformation

the inter-connectedness of the crises we face climate pollution biodiversity and 00:07:54 inequality require our change require a change in our exploitative relationship to our planet to a more holistic and caring one but that can only happen with a change in our behavior

Since around 2010, Morton has become associated with a philosophical movement known as object-oriented ontology, or O.O.O. The point of O.O.O. is that there is a vast cosmos out there in which weird and interesting shit is happening to all sorts of objects, all the time. In a 1999 lecture, “Object-Oriented Philosophy,” Graham Harman, the movement’s central figure, explained the core idea:The arena of the world is packed with diverse objects, their forces unleashed and mostly unloved. Red billiard ball smacks green billiard ball. Snowflakes glitter in the light that cruelly annihilates them, while damaged submarines rust along the ocean floor. As flour emerges from mills and blocks of limestone are compressed by earthquakes, gigantic mushrooms spread in the Michigan forest. While human philosophers bludgeon each other over the very possibility of “access” to the world, sharks bludgeon tuna fish and icebergs smash into coastlines.We are not, as many of the most influential twentieth-century philosophers would have it, trapped within language or mind or culture or anything else. Reality is real, and right there to experience—but it also escapes complete knowability. One must confront reality with the full realization that you’ll always be missing something in the confrontation. Objects are always revealing something, and always concealing something, simply because they are Other. The ethics implied by such a strangely strange world hold that every single object everywhere is real in its own way. This realness cannot be avoided or backed away from. There is no “outside”—just the entire universe of entities constantly interacting, and you are one of them.

social evolution

What are the biggest barriers to action – for countries or communities or individuals – on climate change? And how do we get past those?It’s psychological distance and solution aversion. We don’t think it matters to us. We think it’s a problem distant in space or time or relevance. And we don’t think there’s anything viable or practical we can do at the scale required.

If we accept the idea that the entire surface of the earth is migratory, then why not landscapes in particular? A landscape — as a scene, landschap, ecosystem, and socio-political territory — is a material assembly of moving entities, a dynamic medium which changes in quality and structure through the aggregate movements or actions of the things that constitute it.

just when the outlines of the social order were becoming blurred. Smell, in particular, the sense of transitions (Howes 1987), of thresholds and margins, which reveals the processes by which beings and things are transformed, fascinated at this period of confusion, whilst the sense of sight was no longer able to read the hierarchies with the same assurance