The focus of family constellations seems to be placing people with respect to not only their surroundings, but their family, ancestors, and those who create the web of the world around them.

https://www.denizcemonduygu.com/philo/browse/

History of Philosophy: Summarized & Visualized

This could be thought of as a form of digital, single-project zettelkasten dedicated to philosophy. It's got people, sources, and ideas which are cross linked in a Luhmann-sense (without numbering) though not in a topical index-sense. Interestingly it has not only a spatial interface and shows spatial relationships between people and ideas over time using a timeline, but it also indicates—using colored links—the ideas of disagreement/contrast/refutation and agreement/similarity/expansion.

What other (digital) tools of thought provide these sorts of visualization affordances?

Is this responsible for some of the "group think" seen in the Republican party and the political right? Imitation of bad or counter-intuitive actions outweights scientifically proven better actions? Examples: anti-vaxxers and coronavirus no-masker behaviors? (Some of this may also be about or even entangled with George Lakoff's (?) tribal identity theories relating to "people like me".

Explore this area more deeply.

Another contributing factor for this effect may be the small-town effect as most Republican party members are in the countryside (as opposed to the larger cities which tend to be more Democratic). City dwellers are more likely to be more insular in their interpersonal relations whereas country dwellers may have more social ties to other people and groups and therefor make them more tribal in their social interrelationships. Can I find data to back up this claim?

How does link to the thesis put forward by Joseph Henrich in The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous? Does Henrich have data about city dwellers to back up my claim above?

What does this tension have to do with the increasing (and potentially evolutionary) propensity of humans to live in ever-increasingly larger and more dense cities versus maintaining their smaller historic numbers prior to the pre-agricultural timeperiod?

What are the biological effects on human evolution as a result of these cultural pressures? Certainly our cultural evolution is effecting our biological evolution?

What about the effects of communication media on our cultural and biological evolution? Memes, orality versus literacy, film, radio, television, etc.? Can we tease out these effects within the socio-politico-cultural sphere on the greater span of humanity? Can we find breaks, signs, or symptoms at the border of mass agriculture?

total aside, though related to evolution: link hypercycles to evolution spirals?

Evidence indicates that those who are have experience or fluency in sign language (both hearing and non-hearing) have increased visual-spatial intelligence and reasoning. Practice using gesturing directly improves spatial thinking.

https://twitter.com/swardley/status/1490344071126294528

maps != graphs

what are the building blocks at operation with respect to these?

what pieces of context are built up and how do they add information to become more complex?

This truism is certainly much older than John Palmer, but an interesting quote none-the-less.

It could be useful to meditate on the ideas of "spatial interfaces" and "spatial software" as useful affordances within the application and design spaces.

Mundy, B. "Spain and the Imperial Ideology of Mapping" in The Mapping of New Spain. Indigenous Cartography and the Maps of the Relaciones Geográficas. Chicago: The University of Chicago Press. 1996

While Mundy’s approach to the production of maps in the Spanish empire centers on the figure of the king and his connection to territories near and far from him, she does so in order to exemplify the way man in 16th-century Europe positioned himself within the world. Through this view, for example, the maps serve as a way for Phillip II to legitimate his rule over the empire, especially in the New World territories.

Mundy's research questions explore why different/varied methods of representation were important in the 16th-century European context (i.e. choreographic vs. geographic maps), and how these translated into understanding space in New World from an Old World perspective.

In order to answer her main questions, she examines two mapping commissions ordered by Phillip II and carried out by Anton van den Wyngaerde and Pedro de Esquivel. She identifies the distinct methods of representation used by the artists taking into account the broader historical and geographical context that would eventually influence the way the territories in the New Spain would be represented, as happened with the creation of the Relaciones Geograficas in New Spain.

Mundy effectively help us understand the significance of mapping (along with the different methodologies of doing so) from a conceptual as well as a methodological point of view. Her analysis, as well as contextualization of the van den Wyngaerde and Esquivel maps offers a glimpse onto the conceptual frame that informed Europe’s initial understanding of the New World as part of the greater whole that was the Spanish empire. However, as she stresses the importance of the tangible nature of the lands (at least through maps), her visual examples become limited as she only provides an example of Esquivel’s work. It would have been very useful to compare it to the work of van den Wyngaerde (the distinction between choreographic and geographic maps remained unclear without a visual aid).

Mundy's contribution lies in prompting us to think about different ways of engaging with space, and what that engagement signifies within a given context (i.e. for Phillip II, engaging his New World possessions through visual representations of the maps legitimized his status as king given that he could not physically rule overseas, thus he still has control over this space).

“In both kinds of maps [van den Wyngaerde’s and Esquivel’s], man defines his relation to the world through his ability to measure it” (Mundy, 4)