shift our ontological gaze

I'm sitting here perceiving whether I'm a separate self from Al-Nour from this table, from this computer screen. Am I actually seeing this as a relational fabric or am I thing a find to assert my domination over in any given moment?

this what Alnoor just put out was a graphical representation of what is it for us to go from these pyramid logics, this dominant system, and start to shift our gaze into what we will talk about as as spiral logic, as trans logic is other ways where we set first and foremost, not just saying that it's the work of philosophers and mystics and others to sit with these first principle questions, questions of ontology. But indeed, it's the responsibility of all of us who are taking full responsibility for what it means to be alive in these times, for how do we see how do we know what we know? How do we think about what we know that we know? How do we behave in accordance to what we see and what we know? And what is our set of ethics that goes along with that.

it was so hard to get outside of the project of neoliberalism that we couldn't actually see what was possible in that Horizon three construct. So for us, we started to look at we need a just transition, plus an entire shift of ontology, ethical, epistemological, what we shorthand call auto shifts or ontological shifts

something external to it, something that takes it up in a dy-namic that is originally alien to it.

It illustrates, in a strikingmanner, the ontological dualism that can, without a doubt, beconsidered the basic assumption of Lacanian psychoanalysis.°This ontological dualism is related to the fact that Lacan thinksof language and the body as originally external to each other.

the concept of“defensive learning” is tailor-made for the problemsof schooling (e.g., the resistance of pupils against edu-cation), whereas “expansive learning” seems to be onlyits positive counterpart, but still conceived within thesame paradigm

We are not accustomed to the idea that non-human, inanimate objects possess agency and activity, just as we are not accustomed to the idea that they can carry information unless they are endowed with code/text-based information technologies. While accepting that a technology like mobile telephony has become the world’s largest shared platform for information exchange, we are perhaps less accustomed to the idea of space as a technology or medium of information—undeclared information that is not parsed as text or code. Indeed, the more ubiquitous code/text-based information devices become, the harder it is to see spatial technologies and networks that are independent of the digital. Few would look at a concrete highway system or an electrical grid and perceive agency in their static arrangement. Agency might only be ascribed to the moving cars or the electrical current. Spaces and urban arrangements are usually treated as collections of objects or volumes, not as actors. Yet the organization itself is active. It is doing something, and changes in the organization constitute information. Even so, the idea that information is carried in activity, or what we might call active form, must still struggle against many powerful habits of mind.

Other countries do things differently.Canada has undertaken steady changes to improve its election system. In 1920, the country put federal elections under the control of an independent official who does not report to any government or politicians and who has the power to punish rule breakers. Responsibility for setting electoral boundaries was turned over to 10 similarly independent commissions, one for every province, in 1964.Taiwan and more than a dozen countries have also established independent bodies to draw voting districts and ensure that votes are cast and counted uniformly and fairly.The approach is not foolproof. Nigeria, Pakistan and Jordan all have independent election commissions. Many of their elections have still failed to be free and trusted.But in the places where studies show that turnout and satisfaction with the process are highest, elections are run by national bodies designed to be apolitical and inclusive. More than 100 countries have some form of compulsory or automatic voter registration; in general, democracies have been making it easier to vote in recent years, not more difficult.

Kesler was especially devoted to theorizing about what he saw as the menace of progressivism. As he wrote in his 2021 book, “Crisis of the Two Constitutions,” the takeover of the country by the “administrative state” marked a fundamental change in the understanding of the purposes of government and was “based on a new view of the nature of man.” The figure who “prepared this revolution” was Woodrow Wilson, who served as president from 1913 to 1921. Though the framers had constructed a government “to display the laws of nature,” Wilson argued that the laws of nature were antithetical to human freedom. Because history is progressive, each new generation might find that the definitions of liberty and happiness, and therefore the appropriate forms of government, would change as well. In Kesler’s reading of Wilson, the Declaration of Independence could “therefore have no teaching concerning the best regime or even ranking legitimate regimes,” putting the country into a chaotic and potentially disastrous tangle of relativism.

Whatever the reason for the contradiction, there can be no doubt that there is a contradiction. To simultaneously hold conservative cultural, economic, and political beliefs—to insist that our liberal-left present reality and future direction is incompatible with human nature and must undermine society—and yet also believe that things can go on more or less the way they are going, ideally but not necessarily with some conservative tinkering here and there, is logically impossible.

As a result, members who pursue their own individual interests will also pursue the interests of the organization, as if guided by an invisible hand.  Cooperation pays.  Members capture the benefits of anything they can do to assist the organization.  Within the group, they therefore treat the other as self. 

My interest in psychology intensified, I came across Stanislaw Grof and Ken Wilber. Grof's book 'Realms of the Human Unconscious' opened many doors for me, and Wilber's 'Up from Eden' meant a decisive turning-point in the development of my fundamental worldview. Wilber offered a much more encompassing vision of the evolutionary dynamics of the society than the left. He also provided an alternative utopic vision, focussed on consciousness development rather than on social reforms.

Diversum est esse et id quod est; ipsum enim esse nondum est, at vero quod est accepta essendi forma est atque consistit.

ontological status