So Kairotic Flow doesn’t analyse and it doesn’t bring together the results of analysis. Instead, it focuses on relevant scope as a whole, in context, allowing patterns to emerge into our awareness, without taking things apart in the first place.

“It’s the consumer who contributes to increasing CO2 emissions, not the producer.”

to live for the common good is a very good purpose but purpose is a gift and the purpose of our life here on Earth is to change the environment which we met for something better because there is 00:21:54 always an opportunity for something better [Music] or to be in a learning mode and we when we know things to be in a teaching mode 00:22:11 also that is propagating what we know sharing it with others and making this knowledge open source for the world and especially to help train a young 00:22:24 generation of new leaders who are going to be the ones that grapple with these problems

the problems I've mentioned are being tackled by groups of people 00:11:18 sad thing is those people are often operating in silos just concerned to solve their particular problem not realizing that if they don't have the whole picture they may solve their 00:11:31 problem and cause problems in other places

if you're very poor then you're living in some kind of Wilderness Area you're going to destroy the environment in order to survive let me take for 00:08:05 example Gumby Street National Park in 1960 it was part of the Great Forest built by the late 1980s was a tiny Islander forest and all the hills around were bare more people living there in 00:08:19 the land could support two poor to buy food elsewhere struggling to survive cutting down the trees to make money from charcoal or Timber or to make more land grow more food and that's when it 00:08:33 hit me if we don't help these people these local communities find ways of living without destroying the environment we can't save chimpanzees forests or anything else so we need to 00:08:46 alleviate poverty

sense of self is a construct a psychological and social construct it's something it's not something that 00:06:42 infants are born with it's actually something that develops as we grow up our caregivers look into our eyes give us a name that we learned to identify with and also basically we learn to see 00:06:59 ourselves as they see us we inte

Our real challenge, perhaps, is in relearning what the “collective interest” actually means, and why it is so important, and how we got to this perverse situation where we have such monstrous distrust of each other, and of collectives in general, that we have assumed that, somehow, 7.8B people acting in their isolated individual, personal, and often trauma-influenced self-interest, will somehow be synonymous with an optimal collective interest.

Civil society is the sector where the power of We thePeople ultimately and properly resides.

winnicott once said you know there's no such thing as a baby there's only a baby and someone

"It is clear that individuals in their variety of social roles can contribute significantly in emissions reduction," says Joyashree Roy, professor of economics at Jadavpur University in Kolkata, India. But unless they are supported by the right infrastruture, technology and policy incentives, she says, this cannot achieve its full potential.

We can publish multi-modal work that covers both text and audio and video. This defence will probably only last another 6-12 months.

Our gaze is often focused on the crisis ‘out there’ and what we must do to ‘fix it’. Sometimes we neglect or overlook the crisis within. Other times, that inner crisis might consume us and distract us from what’s going on ‘out there’.

you have to 00:07:05 make that decision for yourself right and yet somehow we also have to transform society well i i think that that's it that's maybe the most 00:07:18 important the single most important thing that buddhi buddhism has to offer which is the ecosatur path frankly or sorry not not just regards ecology but let's call it the the bodhisattva path 00:07:31 or the new bodhisattva path that that what's what's so wonderful about that path is one has a double or dual practice you know we we continue to work on our own transformation but we know that 00:07:44 that's in itself insufficient it's still at a certain point that can actually reinforce the the root delusion of separation that my well-being is separate from yours and other people 00:07:56 so you know we also are engaged out in the world and and what i think one of the really important things about that i think is the way those two reinforce each other that um 00:08:10 it's not simply that they go well together but that if you are working and transforming yourself by being engaged in the world it's helping to overcome our kind of deeply rooted self-preoccupied habits so 00:08:23 i think that that's really important in fact given the kind of very critical situation we face right now may be the most important thing of all that buddhism has to offer

i'm going to be doing a powerpoint presentation for which i apologize because i know you're probably sick and tired of these in the zoom world but we do need um to do that in order to 00:09:49 make things work

it was assumed that rational thought was value free it was just you know about what was true in the world and so 00:26:06 on and it's not because you're concerned with empathy and morality when you're thinking and and with emotion rational thought is really value-based 00:26:19 now whoa let's go back one there's a further view Descartes assumed that all rationality was the same for everybody that it was universal that what made us 00:26:34 human beings was being rational and logical and that therefore everybody had the same mode of reasoning now if that's true then all you have to do let's say 00:26:47 in politics is tell something somebody to facts and everybody will reason to the same conclusion right sure not true that is if enlightenment reason were 00:27:01 right that would happen it doesn't happen it turns out that it is not the case that all concepts are you are universal and that all of them are 00:27:13 accessible to everybody and then there's another view of you coming out of the postmodern thought that says no concepts are universal they're all arbitrary that's also false many concepts are 00:27:26 universal and many are not a very and it's an empirical question which is which and they vary from language to language and that's important you need to know that it is not the case that 00:27:41 everything with all thought is universal and it's not the case that that's all language particular or particular that is you need to know empirically what part is shared with other people who 00:27:53 speak other languages and come from other cultures and what part is not and that is an important empirical study so the big myth is this but there is some objective rational structure to the 00:28:07 world out there and that human reason can fit it directly and characterize it literally without frames or metaphors and reason about it adequately with formal logic alone that's just false the 00:28:21 world is real that is whatever it is our bodies and brains provide understandings of the world which depend on frames metaphors image schemas prototypes narratives all of those things and it is 00:28:35 that that permits us to create

potential of mise en scène for exploring thinking as something that happens in the world and in a situation of entanglement with the world

We need to shift from thinking about methods as processes of gathering data toward methods as a becoming entangled in relations. This requires a commit-ment to methods in which experience gives way to experi-mentation, where it “becomes a field of variations in which to experiment with the questions of how felt difference might register in thinking” (McCormack, 2013, p. 11).

bottom-up character

Eventually she became more entangled with social relationships, which helped her work on technical projects that brought a comfort of similarity from previous work. Initially she didn’t identify with the term “hacker.” Only later did she came to understand herself as oriented around self-sufficiency and creative problem-solving. For her, the resonance with hacking as an identity came after participation and a deeper entanglement.

Hodder pushes us to consider how dependence relationships emerge over time and result in people getting “trapped” in particular routines and ways of acting.

to explore how webs of dependences balance participation and organization in the context of hackerspaces. Ian Hodder (2012) defined “entanglement” as dependences between humans and things, which are “stuck together” in a web. He defined things as entities that are “contained and identifiable” (p. 7) by a particular person or group, which gives them a presence and longevity. Dependences refer to enabling and constraining relationships that are created partly from how people recognize and perceive the material and immaterial qualities of things, and partly from the interlocking nature of things with other things.