blah. i prefer the dynamics of dualism:<br /> when im sad, i reinforce my sadness, until i get bored from being sad,<br /> and i automatically flip to happiness, until i get bored from being happy.<br /> up, down, up, down... dualism says: we need both sides, like we need both hands, feet, eyes, ...

for - the word "spiritual" - creates dualism - John Churchill

for - adjacency - pure altruism - selflessness - self / other dualism - individual / collective gestalt - Deep Humanity - biological limitations - evolutionary limitations

adjacency - between - pure altruism - selflessness - self / other dualism - individual / collective gestalt - Deep Humanity - biological limitations - evolutionary limitations - adjacency relationship - From an evolutionary and biological perspective, - the individual organism is district from other organisms and the environment - The individual is defined by a separating boundary and it must exchange energy and materials with it's environment as a necessary condition of survival. It must - receive and input nutrients inputs and - transmit, output and eliminate waste byproducts - The word 'selfless' is a polar abstraction. No individual can be 100% selfless or it would be an act of self-annihilation, a self-destructive act of denying 100% of all inputs necessary for its own survival - Existing as a living, individual organism requires some degree of individual self care - At the same time, the process of sexual reproduction, - in contrast to asexual reproduction - involves two organisms with sperm and egg, and is inherently social - In multi cellular organisms with highly complex social behaviours - such as our species - there is a strong learned component of concern for other as well - Pure selflessness is as rare as pure selfishness - Most of us have degrees of self care and degrees of care for others - Self and other are intertwingled, hence the Deep Humanity terms: - individual / collective gestalt - self / other gestalt

for - self / other dualism - fluidity of - examples - Michael Levin

self / other dualism - fluidity of - examples - Michael Levin - The self and its consciousness changes for a human INTERbeCOMing throughout its life: - during development as an embryo - cancer - metamorphosis

The description of the ontological dualism that is happening

This presents something about language and the body being external to one another? The duality and the contrast between language and bodily expression?

for - key insight - eliminating cartesian dualism in biology - creativity - multi-scale explanation

key insight - eliminating cartesian dualism in biology - Noble advances a radical and simple explanation to explain how<br /> - higher level organisms and cellular mechanisms make the decisions that inform the genetic switches which decision path to make - The higher level system takes advantage of the random events in molecular mechanisms and chooses the ones that are most fit - This has the potential to explain creativity at all living scales, up to human consciousness itself!

for - progress trap - post comment - LinkedIn - Ralph Thurn article - progress trap - adjacency - progress trap - maladaptive - attention - focus of attention - cultural evolution - duality - dualism - dualistic

adjacency - between - progress - progress trap - maladaptive - cultural evolution - attention - focus of attention - Exploring this statement further, it isn't just that it is our dualistic thinking applied here is a problem - but that it is the very nature of human analytic reasoning coupled with our innate ability to focus our attention which requires a deep unpacking - For to focus on an object of attention - is something we can only accomplish by defocusing on everything else - Indeed, it is the very act of attention on the one, that is inextricably accompanied by the act of inattention of the many - Our body, and that of many other organisms is evolutionarily designed - to focus our attention in our field of view on emergent phenomena that is salient to our survival - The nature of reductionist-type research - which is to say, most research - is that we continue applying this evolved adaptive behavior, even though cultural evolution (ie. progress) has accelerated exponentially to such an extent - that this same biologically evolved behavior has become maladaptive in the context of modernity

for - symbolosphere - origins - definition - symbolosphere - definition - physiosphere - definition - neo-dualism - Robert K. Logan - John H. Schumann

origins - symbolosphere - John H. Schumann introduces the complimentary notions of

definition - symbolopshere - the non-physical world of symbolic relationships that includes all its thoughts and communication processes such as language

definition - physiosphere - the physical world, including the human brain.

• This paper introduces these terms in the context of a concept they developed called "neo-dualism",

definition - neo-dualism - a way pragmatic form of dualism that distinguishes mind and brain in the current understanding of neuroscience that is unable to provide an adequate explanation connecting the two.

• for: capitalism - heart of, adjacency - capitalism - self - othering - societal aspiration

• adjacency between

  • heart of capitalism
  • self other dualism
  • societal aspiration
• adjacency statement
  • The narrative that underlies personal gain is the socially acquired belief in a self and other dualism.
  • This is a deep psychological construct facilitated in early childhood development by what in Deep Humanity praxis is referred to as the mOTHER, the Most significant OTHER at the beginning of our journey in life.
  • From that point onwards, social learning propels us to objectify the world, and in particular others. Self and other co-emerge from early childhood learning.
  • As climate scientist Kevin Anderson notes, the elite 1%, responsible for an outsized ecological footprint are the result of the dominant capitalist narrative. It constitutes the social norm of "good" for most people. It is the societal aspiration from which 1% of the world population, approximately 80 million people, surface from the 8 billion as the elites in their respective field and are compensated through financial and material reward.
    • https://hyp.is/cyUb4p4rEe6LIpeSDrCcDQ/climateuncensored.com/1485-2/
  • This societal aspiration aligns the majority of people to peer in the same direction of trying to win the game and bubble up to the 1% to indulge the rewards of a luxury lifestyle.
  • It is this same winning that will produce the next generation of 1%. They are being groomed as we speak.
  • Yet, their runaway success, and especially their reward is what can seal the fate of our civilization.
  • It is this societal aspiration role of capitalism as the dominant narrative that is the root generator of the next 1% and must be mitigated if we are to address the root of inequality.

for: empathy, self other dualism, symbolosphere, Deep Humanity, DH, othering, What is it like to be a bat?, Thomas Nagel, ingroup outgroup

• title: What is it Like to be a Bat?
• author: Thomas Nagel

• date: Oct 1974

• comment

  • Forget about what it's like to be a bat, what's it like to be another human!
  • This is a paper that can deepen our understanding of what it means to be empathetic and also its opposite, what it means to participate in othering. In the fragmented , polarized world we live in, these are very important explorations.
  • Insofar as the open source Deep Humanity praxis is focused on exploring the depths of our humanity to help facilitate the great transition through the meaning / meta / poly crisis embroiling humanity, knowing what the "other" means is very salient.

NOTE - references - for references to any words used in this annotation which you don't understand, please use the tool in the following link to search all of Stop Reset Go's annotations. Chances are that any words you do not understand are explored in our other annotations. Go to the link below and type the word in the "ANY" field to find the annotator's contextual understanding, salience and use of any words used here

https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true

• for: Deep Humanity, self-other dualism, othering, transformative empathy

• comment

  • Humanity is insufficient to deal with the escalating violence in so many situations of modernity
  • Why not?
  • Because the self / other dualism is so strong that othering has become stubbornly habitual
  • To break through a lifetime of othering requires reaching a profound level of empathy , transformative empathy that disrupts the powerful social narratives constructed by powerful traumatized and alienated sides of a conflict that support and reify othering
  • a universal and open Deep Humanity is required to break the stranglehold of the social narrative of othering

• for: nonduality, non-duality, duality, dualism, hard problem of consciousness, explanatory gap, relativistic theory of consciousness, human INTERbeing, human INTERbeCOMing, Deep Humanity, DH
• title: A Relativistic Theory of Consciousness
• author: Nir Lahav, Zahariah A. Neemeh

• date: May 12, 2022

• abstract

  • In recent decades, the scientific study of consciousness has significantly increased our understanding of this elusive phenomenon.
  • Yet, despite critical development in our understanding of the functional side of consciousness, we still lack a fundamental theory regarding its phenomenal aspect.
  • There is an “explanatory gap” between
    • our scientific knowledge of functional consciousness and
    • its “subjective,” phenomenal aspects,
  • referred to as the “hard problem” of consciousness.
  • The phenomenal aspect of consciousness is the first-person answer to “what it’s like” question, and
    • it has thus far proved recalcitrant to direct scientific investigation.
  • Naturalistic dualists argue that it is composed of a primitive, private, non-reductive element of reality that is independent from the functional and physical aspects of consciousness.
  • Illusionists, on the other hand, argue that it is merely a cognitive illusion, and that all that exists are ultimately physical, non-phenomenal properties.
  • We contend that both the dualist and illusionist positions are flawed because they tacitly assume consciousness to be an absolute property that doesn’t depend on the observer.
  • We develop a conceptual and a mathematical argument for a relativistic theory of consciousness in which
    • a system either has or doesn’t have phenomenal consciousness with respect to some observer.
  • Phenomenal consciousness is neither private nor delusional, just relativistic.
    • In the frame of reference of the cognitive system, it will be observable (first-person perspective) and
    • in other frame of reference it will not (third-person perspective).
  • These two cognitive frames of reference are both correct,
    • just as in the case of
      • an observer that claims to be at rest
      • while another will claim that the observer has constant velocity.
  • Given that consciousness is a relativistic phenomenon, neither observer position can be privileged,
    • as they both describe the same underlying reality.
  • Based on relativistic phenomena in physics
    • we developed a mathematical formalization for consciousness which bridges the explanatory gap and dissolves the hard problem.
  • Given that the first-person cognitive frame of reference also offers legitimate observations on consciousness,
    • we conclude by arguing that philosophers can usefully contribute to the science of consciousness by collaborating with neuroscientists to explore the neural basis of phenomenal structures.

• comment

  • This is a promising approach to solving the hard problem of consciosness

• for: dualism, dualism - psychology, unintended consequences, unintended consequences - dualism in psychology, progress trap, progress trap - dualism in psychology

• paraphrase

  • The dualism of scientific materialism gives rise to one-person psychologies
    • and are arguably complicit in much of the psychological and social damage we are now recognising.
  • For instance, a good deal of the historical denial of the role of psychological and social trauma has been traced
    • back to the Freudian model’s almost exclusive focus on the internal world;
      • the actual impact of others and society has been, as a result, relatively ignored.
  • Modern psychiatry, which accepts the same philosophical model but changes the level of explanation, is just as culpable.
  • Likewise CBT, with its focus on dysfunctional thought patterns and rational remedies administered from the outside, also follows the same misguided philosophy.

• question

  • what are concrete ways this has caused harm?
• future work
  • perform literature review on case studies where Winnicott's approach has been a more constructive therapeutic one

• for: dualism, duality, dualism - Freud
• paraphrase
  • Freud's model of the psyche was firmly rooted in the Cartesian-empiricist philosophy that continues to dominate the scientific worldview.
  • The most basic commitment of this model is the idea that:
    • we are discrete individual entities opposed to
    • an objective, neutral world that exists independently of us.
  • Per this model, we come to know and experience the world outside of us through a combination of:
    • internally determined processes and
    • the mental assimilation of data from the outside world.
  • Minds, as such, are
    • a prerequisite for experience, and
    • experiences are essentially a result of cognition.
  • This perspective perseveres today, for example, in the notion that
    • we become familiar with other people’s internal worlds through our private theories of their minds.
  • It also perseveres in the conceptual basis of CBT,
    • which understands our experience of the world and relationships as being determined, in large part, by
      • how we individually perceive and make sense of those things.

Key observation - If the metaphysical foundations of our society tell us we have no soul, - how are we going to imbue soul into AI? - Four hundred years after Descartes and Hobbs, - our scientific methods and cultural stories are still heavily influenced by their ideas.

Quote - Descartes created the mind / body dualism - Thomas Hobbes reduced consciousness to physicalism - by claiming that thinking was an epi-phenomena of atomic interactions

Jay talks about the depth of the second cognitive illusion, thematized in Buddhism but not so much in Western philosophy - the illusion of a self with respect to other.

4E (Embedded, Embodied, Enactive, Extended) Cognition is based on an intuitive idea that we know from very simple experience - you and I are part of the world. We have bodies that are embedded in reality.

We have a reflexive and profoundly entrenched embrace of dualism - that we are NOT of this world, but stand apart from it. This cognitive illusion is EXTREMELY hard to penetrate.

The essay closes with a critique of the subject / object mind / body framework that now dominates modernity. Socrates, Kierkigaard and Becker's claims, when seen through the lens of Cartesian modernity, are relegated to the margins. materialism denies any legitimacy to such claims. Recent 4E cognition is an attempt to push back on this. Hughes notes that:

"In his last book, Escape from Evil, Becker wrote: “Hubris means forgetting where the real source of power lies and imagining that it is in oneself (37).” "

Jay sums it up nicely. - the compelling illusion that we are subject standing in opposition to object instead of interdependent.

This is an example of the manufacturer / consumer dualism created by the Industrial Revolution. Since manufacturers have become a separate layer that no longer exist as part of the community, as artisans once did, along with globalized capitalism, the consumer does not know the life history of the product being consumed. The sensory bubble limits what a consumer can directly know.

One answer is to promote a trend back to local and artisan production. Relocalizing production can empower consumers to inspect producers of the products they consume, holding them accountable.

Another answer is to develop globalized trust networks of producers who are truly ethical.

Cosmolocal production has networks by the commons nature can promote such values.

This can be interpreted as an instantiation of the hero's journey, in the context of research that combines evolution with ecology as in the research paper: Major Evolutionary Transitions and the Roles of Facilitation and Information in Ecosystem Transformations (Robin et al., 2021).From this lens, cumulative cultural evolution (CCE) was first made possible through spoken language, then accelerated through written language. The authors claim that another Major System Transition (MST).is emerging, which they posit to be abiotic in nature involving Artificial Intelligence.

Faced with a self-induced civilization-scale threat, we may ask whether a major cultural evolution may be necessary to avoid catastrophe and whether it may constitute another MST. Could a rapid higher level global understanding of the epistemological dualism of self and other which undergirds normative alienation, othering and conflict, both with others of our own species, of other species and with the planetary system itself play a major role in the transition?

Plessner defines the interiority and exteriority condition of a living organism, giving a biological context for the hard problem of consciousness.

Robert Yagelski basically makes this argument, citing Cartesian dualism as a major factor in why we're destroying our planet. In ignoring the interconnectivity of all things, we fail to understand the myriad effects our actions have on the (natural) world around us.

On the persistence of unicorns

While Locke is no doubt influenced by Cartesian dualism, which seems based upon the frequency of bodily failure, he seems to reject this idea (that the body is naturally or frequently in error).

See chapter 4 of Dalia Judovitz's The Culture of the Body: Genealogies of Modernity.

She closely reads Descartes' Meditations on the First Philosophy with special attention to the theological turn in Descartes' ontology. She spends the chapter considering how his claims that "the existence of God and the distinction between the mind and the body" are "underlain by the haunting invocation and recurrent appearance of errant, spectral, and mechanical bodies" (83).

Hmm, with Campbell's four stages of persuasion, it seems that Rhetoric moves across this division, first informing the subject, then moving them to action. It's the delivery mechanism of logic, the information superhighway, if you will.

I was having a hard time making sense of this analogy. This passage on the next page clarified it a bit:

Now, if it be by the sense or soul of the dis-course that rhetoric holds of logic, or the art of thinking and reasoning, it is by the expression or body of the discourse that she holds of grammar, or the art or conveying our thoughts in the words of a particular language. The observation of one analogy naturally suggests another. As the soul is or heavenly extraction and the body of earthly, so the sense of the discourse ought to have its source in the invariable nature of truth and right. whereas the expression can derive its energy only from the arbitrary conventions of men, sources as unlike, or rather as widely different, as the breath of the Almighty and the dust of the earth.

Here's that dualism Nathaniel forewarned us about . . .