• for: Deep Humanity to DH, Klee Irwin, Are we lining in a Simulation, The Self Simulation hypothesis
• annotate
  • time 1:14 of interesting
• comment
  • Klee Irwin is a controversial figure. His claims need to be interrogated quite critically.
  • His first doom and gloom section is accurate meta presentation, but his claims on advanced physics have been questioned by a number of critics.

• for: individual / collective gestalt, Deep Humanity, superorganism, multi-level superorganism, major evolutionary transition, MET, cognitive light cone, umwelt

• paraphrase

  • a human being certainly has a light cone that does not belong to any of its pieces (ie cells)
  • at the conscious level of a human being, we have
    • goals
    • preferences
    • hopes
    • dreams
    • narratives
  • humans occupy spaces that do not belong to our individual cells, tissues or organs
    • those smaller parts work in
      • physiological space
      • transcriptional space
      • biomolecular space
  • When we were an embryo we worked in morphogenetic space

• comment

  • Since MET implies that these smaller structures of which we are constituted like
    • cells and
    • sub-cellular structures like mitochondria
  • were descended from individual organisms long ago in deep history, those contemporary proxies are occupying their own umwelt

• 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: Donald Winnicott, human INTERbeing, human INTERbeCOMing, Deep Humanity, DH

• title: For Donald Winnicott, the psyche is not inside us but between us

• author: James Barnes date: May 18, 2020

• comment: insight

  • adjacency
    • between
      • Donald Winnicott
      • Deep Humanity concept of human INTERbeCOMing
    • adjacency relationship
      • when James Barnes wrote that Winnicott's psychoanalysis is based on a unitary conception of self and other,
        • that resonated deeply with me
        • due to my own spiritual journey in
          • non-duality as well as
          • Deep Humanity conception of human INTERbeCOMing
• source: early morning discussions
  • this morning, after deep discussion, my partner posted a picture of Donald Winnicott on my WhatsApp and I googled Donald Winnicott and found, read and resonated deeply with this article:
    • https://psyche.co/ideas/for-donald-winnicott-the-psyche-is-not-inside-us-but-between-us

• for: Donald Winnicott, quote, quote - Donald Winnicott, quote - human INTERbeing, human INTERbeing, human INTERbeCOMing, white - humans INTERbeCOMing, DH, Deep Humanity, altricial, mOTHER, non-duality

• quote: Donald Winnicott

  • There is no such thing as a baby … if you set out to describe a baby, you will find you are describing a baby and someone.

• comment

  • what Winnicott says here is the essence of:
    • the Deep Humanity concepts of
      • the individual / collective gestalt and
      • human INTERbeCOMing,
    • the Buddhist concepts of:
      • emptiness,
      • non-duality in the human realm,
      • Indra's net of jewels in the human realm and
      • Thich Nhat Hahn's INTERbeing
    • complexity

• for: human INTERbeCOMing, human INTERbeing, DH, Deep Humanity, Donald Winnicott

• quote

  • He (Donald Winnicott) largely circumvented the subject-object dualism inherent in the Freudian model of mind (which both the Ego-psychologists and the Kleinians subscribed to) and
    • espoused, or at least regularly insinuated, a fundamentally unitary conception of self and other.

• comment -The Deep Humanity definition of the individual / collective gestalt identifies the indivisible nature of the individual and collective.

  • It can also need called the ' self / other gestalt' and both are really another way to articulate non-duality in between members of the same species
  • a ' unitary conception of self and other' is yet another way to articulate this same thing

for: human INTERbeing, human INTERbeCOMing, DH, Deep Humanity

• for: doppleganger, conflict resolution, deep humanity, common denominators, CHD, Douglas Rushkoff, Naomi Klein, Into the Mirror World, conspiracy theory, conspiracy theories, conspiracy culture, nonduality, self-other, human interbeing, polycrisis, othering, storytelling, myth-making, social media amplifier -summary
  • This conversation was insightful on so many dimensions salient to the polycrisis humanity is moving through.
  • It makes me think of the old cliches:
    • "The more things change, the more they remain the same"
    • "What's old is new" ' "History repeats"
  • the conversation explores Naomi's latest book (as of this podcast), Into the Mirror World, in which Naomi adopts a different style of writing to explicate, articulate and give voice to
    • implicit and tacit discomforting ideas and feelings she experienced during covid and earlier, and
    • became a focal point through a personal comparative analysis with another female author and thought leader, Naomi Wolf,
      • a feminist writer who ended up being rejected by mainstream media and turned to right wing media.
  • The conversation explores the process of:
    • othering,
    • coopting and
    • abandoning
  • of ideas important for personal and social wellbeing.
  • and speaks to the need to identify what is going on and to reclaim those ideas for the sake of humanity
  • In this context, the doppleganger is the people who are mirror-like imiages of ourselves, but on the other side of polarized issues.
  • Charismatic leaders who are bad actors often are good at identifying the suffering of the masses, and coopt the ideas of good actors to serve their own ends of self-enrichment.
  • There are real world conspiracies that have caused significant societal harm, and still do,
  • however, when there ithere are phenomena which we have no direct sense experience of, the mixture of
    • a sense of helplessness,
    • anger emerging from injustice
  • a charismatic leader proposing a concrete, possible but explanatory theory
  • is a powerful story whose mythology can be reified by many people believing it
  • Another cliche springs to mind
    • A lie told a hundred times becomes a truth
    • hence the amplifying role of social media
  • When we think about where this phenomena manifests, we find it everywhere:

• summary: The author makes the claim that state capture lay at the root of our polycrisis. Effectively addressing state capture is a leverage point for rapid whole system change,
• for: state capture, leverage point, rapid whole system change, saving humanity, lobbying
• title: Saving humanity: here’s a radical approach to building a sustainable and just society
• author: Mark Diesendorf
• date: May 18, 2023
• source: https://theconversation.com/saving-humanity-heres-a-radical-approach-to-building-a-sustainable-and-just-society-205566
• reference: book
  • The path to a Sustainable Civilization

• for: definition, definition - mentalism, hermetic philosophy
• definition: Mentalism
  • things are created from and expand from the mind
• paraphrase
• quote
  • There are different ways that you can interpret this,
    • but in its simplest form it means that
    • everything that we do in life begins with a thought or a feeling.
  • The thought or feeling always precedes the action. / Comment: This is part of the philosophy of Deep Humanity that entangles inner transformation with outer transformation /
  • Therefore the inner world, the spiritual world, drives the physical world. It is a mirror. / Comment: A Deep Humanity way to express this is to say that the outer world is a reflection of the cumulative inner world's of humanity/
  • Everything that humans have ever done throughout our entire history
    • has begun as thoughts and feelings,
    • which then manifested as actions in the physical world.
  • Our society is therefore shaped by the interaction between
    • our inner worlds and
    • the laws of nature.
  • We cannot change the laws of nature
    • and so if we want to change the world,
    • we must focus our attention inwards. / Comment: Again, this is reflected in the Deep Humanity phrase: A stimuli occurs, the heart feels, the mind thinks, the body acts and an impact appears in our public, shared reality/

• for: human DOing, Deep Humanity, DH, quote, quote - DH, quote - Deep Humanity, quote - human DOing
• quote
  • I've been wondering if we are too focused on systems and actions
    • that we can do, rather than on ourselves as human beings and
    • what we can be.
• comment
  • this is aligned to the Deep Humanity notion of the difference between:
    • human DOing vs
    • human BEing

-for: awe, wonder, Deep Humanity, inner transformation, transition, inner/outer transformation, social tipping point, individual tipping point - Awe / wonder (getting in touch with the sacred) is evolutions solution to helping us transition into the unknown - This is in alignment with the essence of the open source Deep Humanity praxis - helping individuals to rediscover the sacred, to transform life back into a living experience of awe and wonder - Deep Humanity's purpose is to rekindle awe so that - we may bring about an individual tipping point, and collectively, - collective tipping point in global society to accelerate the transition out of the polycrisis

...moving from the scared back to the sacred

• for: emptiness, human interbeing, human interbecoming
• example
  • BEing journey
    • I think this is also part of our sense of who we are as humans, as ourselves,
    • and the idea of the self, the individual, and even the humans as this individual species,
    • these divisions are arbitrary.
    • I don't stop at my skin.
    • I'm breathing air.
    • I'm drinking the water.
    • I'm eating food.
    • I'm eating an apple.
    • When I eat an apple, when do the molecules of the apple become me? -When I'm chewing it in my mouth?
      • when it's in my stomach?
      • when my system has broken down the nutrients?
      • when is that point that nitrogen molecule becomes me versus the apple?
    • I would propose that apple is me when it's growing on the tree.
    • I think of the blossoms of the tree and the bees.
      • The blossoms of the tree,
      • the tree can't reproduce without the bees.
      • So is the bee part of the tree?
      • The bee is part of the reproductive system of the tree.
      • So the bee is part of the tree,
      • the tree is part of the bee.
      • The bee needs the tree.
      • The tree needs the bee.
    • This is just one simple relationship,
      • but it's not simple at all because
        • the bee needs a lot of other things,
        • and the tree needs a lot of other things.
        • And the mycelium and the soil.
    • We talk about a tree and the soil and the atmosphere and the bee as if they're all separate things.
    • And that's convenient because our language has nouns that mean certain things.
    • So we want to talk about trees.
    • It's nice to have a word for tree,
      • but we get it in our head that the tree is separate from the soil,
      • which is separate from the atmosphere,
      • which is separate from the bee.
    • And I'm saying no, those divisions are indeed somewhat arbitrary,
    • but we use them for convenience.
    • But the soil's not the soil without the relationship with the tree
      • and the tree's not the tree without the relationship with the soil and the atmosphere.
      • And the atmosphere is not the atmosphere without the relationshi to the tree, to the bee, to me and the soil.
    • So to me that's the essence of ecology.
    • And that we have to expand this sense of self,
      • individual self as well as
      • the species of humans.
  • And this isolated self, I think is a socially reinforced construct, - but we get sucked into it.
    • And we talk about relationships in ecology and we talk about the value of all living things,
    • but in our actions we come back to the individual self.

• comment
  • A Deep Humanity analog to the word "structure" is the word "pattern"
  • Hence we have the equivalency:
    • platonic form = structure = pattern
  • and the author's prior statement that
    • These mental and subsequently materialized ideas then
    • have the potential to
      • influence the physical world and to
        • feedback into the mental world to produce additional structure and
        • physical material
  • is equivalent to Indyweb / Deep Humanity statement that
    • individual and collective learning are deeply entangled
    • cumulative cultural evolution is mediated through this entanglement
    • that is best represented by the idea of dependent origination
    • individuals articulate ideas and externally present them to other consciousnesses
    • a multi-meaningverse exists whenever social learning occurs and
      • multiple perspectives, multiple meaningverses converge
    • each individual perspective surfaces their own adjacencies of ideas drawn from their own salience landscape
      • which in turn emerge from their own respective unique lebenswelt
  • We might also say that to the degree that internal patterns of the symbolosphere correlate with external patterns of the physiosphere, then
  • that is the degree to which the universal pattern manifests in both nature nature and in human nature
  • since humans (human nature) are an expression of nature (nature nature), we should not expect otherwise

• claim

  • ideas or images that are generated in the mental realm
  • become organized into verbal structures
  • which then can be materialized
    • in print or
    • in an electronic medium
  • These mental and subsequently materialized ideas then
  • have the potential to
    • influence the physical world and to
      • feedback into the mental world to produce additional structure and
      • physical material

• comment

  • in Indyweb / Deep Humanity terminology, we would say
    • internal, private ideas
      • intellect
      • information
    • externalized, shared, public ideas
      • extellect
      • exformation

• comment
  • we need to have a Deep Humanity dive on
    • quality of life vs quantity of life
    • if we acknowledge and face our mortality,
      • how would that change the QUALITY of our life?

• the sense of something sacred

• comment

  • Deep Humanity alignment

• comment
  • Deep Humanity addresses this

The subject of mothers arises often in the conversations between prisoners in SQ. When Schlome questions Levi in the chapter ‘Sul fondo,’ he asks 'Dove tua madre?' (OC I, 156) Standing in the long-awaited sunshine in ‘Una buona giornata,’ the teenager Sigi ‘[a]veva cominciato col parlare della sua casa di Vienna e di sua madre’ (OC I, 195), and Levi tells us that, in this moment of relative peace, he and the other prisoners likewise ‘siamo capaci di pensare alle nostre madri e alle nostre mogli, il che di solito non accade’ (OC I, 197).

These references to mothers are likely to remind us of the mothers who were deported to the Lager, whom Levi describes in the chapter ‘Il viaggio’:

Ognuno si congedò dalla vita nel modo che più gli si addiceva. Alcuni pregarono, altri bevvero oltre misura, altri si inebriarono di nefanda ultima passione. Ma le madri vegliarono a preparare con dolce cura il cibo per il viaggio, e lavarono i bambini, e fecero i bagagli, ed all’alba i fili spinati erano pieni di biancheria infantile stesa al vento ad asciugare; e non dimenticarono le fasce, e i giocattoli, e i cuscini, e le cento piccole cose che esse ben sanno, e di cui i bambini hanno in ogni caso bisogno. Non fareste anche voi altrettanto? Se dovessero uccidervi domani col vostro bambino, voi non gli dareste oggi da mangiare? (OC I, 143).

This affecting passage - the first instance, after the introductory poem in which Levi confronts the reader directly, demanding that we place ourselves in the position of the prisoners - enacts a human connection intimately related to the bond that Levi and Jean share in ‘Il canto di Ulisse’.

CLL

The human--animal - the Darwinian, rather than Hobbesian, social animal endowed with ‘social instincts’ and ‘moral sense’ - is surely the anthropological substratum of the ‘study of certain aspects of the human mind’ that Levi carries out in SQ. However, these verses from canto 26 of Dante’s Inferno seem to contravene such evolutionary--anthropological assumptions, instead claiming the humanist identification of humanity with reason.

This apparent ‘conceptual anomaly’ has led interpreters to diverge, between those who see in this chapter a patent affirmation of Levi’s humanist creed (Farrell, Patruno) and those who remind us that these pages should always be read along with Levi’s naturalistic essays from the 1960s and the 1970s (Benvegnù, Ross), or indeed through the ‘Fascist’ Ulysses of the liceo (Druker). Of course, Levi’s reflection on the human mind is not immune from contradictions or unsolved questions.

However, we might propose that ‘Il canto di Ulisse’ can be read as an expression of Levi’s mindset as a man of science who does not conceive any rift between the so-called ‘two cultures’. Levi can pair Darwin and Dante without perceiving any contradiction; a mutual reinforcement that does not entail the lack of spirit in the former and the lack of matter in the latter. Put simply, for Levi, in certain moments, the Scholastic Dante (or the Catholic Manzoni) could say more about human experience than the materialists Darwin and Lorenz, but this is no escape from our finitude.

SG

Dante’s text ‘riguarda’, ‘has to do with’, Levi and Pikolo. ‘Considerate la vostra semenza: | Fatti non foste a viver come bruti, | Ma per seguir virtute e conoscenza.’ What I would emphasise is that by remembering and translating and discussing Dante, Levi and Pikolo live out that terzina from Inferno 26, or rather, they live out a new version of the terzina. That action - ‘ragionare di queste cose con le stanghe della zuppa sulle spalle’ - is a particular living out of Ulysses’ words. For Levi and Pikolo here, discussing Dante becomes a way of seeking after ‘virtute e conoscenza’, and of going beyond the camp’s Pillars of Hercules; ‘è scagliare se stessi al di là di una barriera’, as Levi writes earlier in the chapter. Yet while Dante’s Ulysses casts aside bonds of friendship and affection - seeing the ‘piéta | del vecchio padre’, the ‘debito amore | lo qual dovea Penelope far lieta’ as obstacles to his pursuit of ‘virtute e conoscenza’ - Levi and Pikolo seek after knowledge through conversation, through attention to each other. In the chapter Pikolo listens, he pays attention, he suggests possible translations, he reassures Levi. Interpreting Inferno 26 - ‘ragionare di queste cose’ - is a joint endeavour (Gordon 2001, 68-70; Insana 2009, 107-10; Montemaggi 2020, 127-42), an endeavour in which Levi and Pikolo pursue virtue and knowledge, but do so in a mode quite different to Ulysses (Montemaggi 2020, 133-35; Montemaggi 2011, 66-67, 71-72).

What seems to matter particularly in this passage is that Pikolo and Levi realise that Dante’s is a text about them. ‘[F]orse […] ha ricevuto il messaggio, ha sentito che lo riguarda, che riguarda tutti gli uomini in travaglio, e noi in specie; e che riguarda noi due’ (emphasis added). The ‘messaggio’ arising from Levi and Pikolo’s joint interpretation of Dante is not only a fuller understanding of the ideas Dante is expressing, important as that is, nor is the message limited to assessing the truthfulness of Dante’s words, important as that is too. But - and perhaps underpinning both of these - the ‘messaggio’ also involves recognising that Dante’s words speak about and to Levi and Pikolo. The repeated ‘riguarda’ casts the terzina as not just concerning humanity as a general, abstract category, but as concerning specific, particular lives: Pikolo’s and Levi’s. In the movement from Pikolo (‘lo riguarda’) outward to all those in travail and then narrowing inward to those in the camps (‘noi’) and then inward again to Pikolo and Levi (‘noi due’), the ‘riguarda’ also cast the terzina as open to be encountered in an equally personal light by others.

At least here, the value of the Commedia seems ultimately to lie not in the particular elaboration that Dante offers of various worldviews, but in how the text becomes part of a reader’s lived experience. The two are, however, connected, and one of the questions arising from this chapter is: How? Levi tells us that Dante’s words - in and through the context of Levi’s encounter with them in Auschwitz - revealed to him, ‘perhaps’, ‘forse’, ‘il perché del nostro destino, del nostro essere oggi qui’. A question perhaps worth investigating further would be: How might moving towards fuller understanding of the Commedia and particular lived experiences of Dante’s text inform each other?

HPR

Scholars tend consistently if not quite unanimously to emphasise the ambiguity of Levi’s term ‘gigantesco’. The discussion of Dante’s Ulysses is ‘broken off’, as Hayden White puts it, before Levi can tell us ‘what we are supposed to conclude’ (2015, 12). As a result, ‘there is no final manifestation of the message, of the meaning that Levi is so desperately trying to grasp and communicate’, argues Giuseppe Stellardi (2019, 715). ‘Nessuno potrà mai affermare nulla con sicurezza’, assert Alberto Cavaglion and Paolo Valabrega (515). The lack of certainty regarding the term’s meaning is perhaps responsible for the substantial divergence between the critical interpretations that this passage has inspired.

There are those who argue that Levi’s ‘gigantic’ discovery when reciting Dante in Auschwitz is an unconquerable ‘faith in his culture’ (Hartman 1996, 52), and those who claim, conversely, that Levi instead recognises how ‘behind the gas chambers, the ovens, the starvation rations, and the astonishing otherworldly everyday viciousness and cruelty can be found at the heart of Western culture’ (Feinstein 2003, 365). In other words, while some hold that Levi finds in Dante the antidote to Auschwitz, others argue that he finds the cause.

Levi’s subsequent glosses on this passage have done little to alleviate the uncertainty. In the version of SQ that he prepared for a 1964 radio broadcast, he clarified the meaning of the quoted phrase ‘come altrui piacque’ (OC I, 1237); for the 1973 Schools edition of SQ, intended for an audience of Italian students, he provided footnotes explaining the term ‘anacronismo’ and the phrase ‘il perché del nostro destino’ (OC I, 1417-18). In both instances, Levi left ‘gigantesco’ undefined. This apparent authorial reticence should inspire some restraint in our critical exegesis. There is no need to pursue false certainty where the text offers legitimate ambiguity.

What we may note, however, is that elsewhere in SQ, and with significant frequency in Levi’s subsequent writing, the term ‘gigantesco’ serves to identify the monstrosity of the Lager. In the chapter ‘I sommersi e i salvati’, he describes Auschwitz as ‘una gigantesca esperienza biologica e sociale’ (OC I, 217). In the aforementioned school edition of SQ, he explains the historical shift in Nazi policies that transformed concentration camps into ‘gigantesche macchine di morte’ (OC I, 292). In a 1955 article celebrating the tenth anniversary of Italy’s liberation from Fascism, he describes how the Nazis ‘[h]anno lavorato con tenacia a creare la loro gigantesca macchina generatrice di morte e di corruzione’ (OC II, 1293). In a 1968 preface to a book on Auschwitz, he argues that the vital question remains ‘per quali ragioni e cause, prossime o lontane, abbia potuto nascere in questo civile continente una gigantesca fabbrica di morte’ (OC II, 1357). In the 1975 article ‘Così fu Auschwitz’, he describes what he calls the Nazis’ ‘costituzione di un gigantesco esercito di schiavi, non retribuiti e costretti a lavorare fino alla morte’ (OC II, 1374). In a 1979 response to the broadcast of the TV mini series Holocaust, he notes how the public seemed to focus on the question of why the genocide of the European Jews had occurred, ‘e questo è un perché gigantesco, ed antico quanto il genere umano: è il perché del male nel mondo’ (OC II, 1456). The accretion of these examples is by no means definitive; the ‘qualcosa di gigantesco’ that Levi discovered in discussing Dante with Jean may well differ from the ‘perché gigantesco’, the ‘perché del male nel mondo’, on which he deliberated decades later. Nevertheless, there would appear to be a pattern.

It is a pattern, moreover, that obtains well beyond Levi’s own work. To cite just one relevant example, the Italian anti-Fascist expatriate Giuseppe Antonio Borgese entitled his 1937 study of the totalitarian movement in Italy Goliath: The March of Fascism. And in that text Borgese lay the ultimate blame for the enormity of Fascism not on the Duce—‘it is futile […] to explain Fascism as if it were the creation of a single man, Mussolini’—but rather on another ‘gigantic individuality’ in the Italian national pantheon: Dante, who ‘distorted the soul of his people’, giving rise to ‘Nationalism and Racialism’ (46). Many Fascists, too, claimed Dante as the founder of their movement (Albertini 2013). Not for nothing did ‘Giovinezza’, the Fascist anthem, boast that ‘la vision dell’Alighieri, | oggi brilla in tutti i cuor’ (Pugliese 2001, 55). A 1927 study of Dante Alighieri e Benito Mussolini argued that the Duce’s Italy was closer than ever to Dante’s ideal (7-8). The Fascist Party’s own 1940 Dizionario di Politica made the same claim (735). ‘Che Dante sia Fascista lo dimostrano tutte le sue opere’, insisted one of the regime’s intellectuals; ‘solo oggi possiamo riconoscere in Dante il profeta del nostro destino’, maintained another (Scorrano 2001, 92-93, 198).

It is perhaps tempting to hear the echo of such sentiments in Levi’s epiphany that in Dante’s ‘Canto di Ulisse’ is to be found ‘il perché del nostro destino’. After all, Levi had learned his Dante in an Italian school system that had been turned to Fascism’s totalitarian aims. If he is indeed suggesting to Jean that abuses of Dante - the appropriation of tradition to support the arrogation of power in the present; the fraudulent claims to a divine warrant for violence - bear responsibility for the Häftlinge’s tragic fate, he has good reason.

Yet those who interpret Levi’s Dante lesson in a more liberatory manner have good reason as well. If the inhuman contrapasso of eternal damnation ‘come altrui piacque’ is to be found in Dante, so, too, is Ulysses’ call for an innate and inviolable human dignity: ‘considerate la vostra semenza’. Borgese in Goliath recognised this duality (12). So, too, I suspect, does Primo Levi in ‘Il canto di Ulisse’. Perhaps this is the ‘gigantic’ discovery that Levi has made in his meditation on Dante’s Inferno: that in our cultural inheritance are to be found both the roots of Fascism and the seeds of resistance.

CLL

Scholars tend consistently if not quite unanimously to emphasise the ambiguity of Levi’s term ‘gigantesco’. The discussion of Dante’s Ulysses is ‘broken off’, as Hayden White puts it, before Levi can tell us ‘what we are supposed to conclude’ (2015, 12). As a result, ‘there is no final manifestation of the message, of the meaning that Levi is so desperately trying to grasp and communicate’, argues Giuseppe Stellardi (2019, 715). ‘Nessuno potrà mai affermare nulla con sicurezza’, assert Alberto Cavaglion and Paolo Valabrega (515). The lack of certainty regarding the term’s meaning is perhaps responsible for the substantial divergence between the critical interpretations that this passage has inspired.

There are those who argue that Levi’s ‘gigantic’ discovery when reciting Dante in Auschwitz is an unconquerable ‘faith in his culture’ (Hartman 1996, 52), and those who claim, conversely, that Levi instead recognises how ‘behind the gas chambers, the ovens, the starvation rations, and the astonishing otherworldly everyday viciousness and cruelty can be found at the heart of Western culture’ (Feinstein 2003, 365). In other words, while some hold that Levi finds in Dante the antidote to Auschwitz, others argue that he finds the cause.

Levi’s subsequent glosses on this passage have done little to alleviate the uncertainty. In the version of SQ that he prepared for a 1964 radio broadcast, he clarified the meaning of the quoted phrase ‘come altrui piacque’ (OC I, 1237); for the 1973 Schools edition of SQ, intended for an audience of Italian students, he provided footnotes explaining the term ‘anacronismo’ and the phrase ‘il perché del nostro destino’ (OC I, 1417-18). In both instances, Levi left ‘gigantesco’ undefined. This apparent authorial reticence should inspire some restraint in our critical exegesis. There is no need to pursue false certainty where the text offers legitimate ambiguity.

What we may note, however, is that elsewhere in SQ, and with significant frequency in Levi’s subsequent writing, the term ‘gigantesco’ serves to identify the monstrosity of the Lager. In the chapter ‘I sommersi e i salvati’, he describes Auschwitz as ‘una gigantesca esperienza biologica e sociale’ (OC I, 217). In the aforementioned school edition of SQ, he explains the historical shift in Nazi policies that transformed concentration camps into ‘gigantesche macchine di morte’ (OC I, 292). In a 1955 article celebrating the tenth anniversary of Italy’s liberation from Fascism, he describes how the Nazis ‘[h]anno lavorato con tenacia a creare la loro gigantesca macchina generatrice di morte e di corruzione’ (OC II, 1293). In a 1968 preface to a book on Auschwitz, he argues that the vital question remains ‘per quali ragioni e cause, prossime o lontane, abbia potuto nascere in questo civile continente una gigantesca fabbrica di morte’ (OC II, 1357). In the 1975 article ‘Così fu Auschwitz’, he describes what he calls the Nazis’ ‘costituzione di un gigantesco esercito di schiavi, non retribuiti e costretti a lavorare fino alla morte’ (OC II, 1374). In a 1979 response to the broadcast of the TV mini series Holocaust, he notes how the public seemed to focus on the question of why the genocide of the European Jews had occurred, ‘e questo è un perché gigantesco, ed antico quanto il genere umano: è il perché del male nel mondo’ (OC II, 1456). The accretion of these examples is by no means definitive; the ‘qualcosa di gigantesco’ that Levi discovered in discussing Dante with Jean may well differ from the ‘perché gigantesco’, the ‘perché del male nel mondo’, on which he deliberated decades later. Nevertheless, there would appear to be a pattern.

It is a pattern, moreover, that obtains well beyond Levi’s own work. To cite just one relevant example, the Italian anti-Fascist expatriate Giuseppe Antonio Borgese entitled his 1937 study of the totalitarian movement in Italy Goliath: The March of Fascism. And in that text Borgese lay the ultimate blame for the enormity of Fascism not on the Duce—‘it is futile […] to explain Fascism as if it were the creation of a single man, Mussolini’—but rather on another ‘gigantic individuality’ in the Italian national pantheon: Dante, who ‘distorted the soul of his people’, giving rise to ‘Nationalism and Racialism’ (46). Many Fascists, too, claimed Dante as the founder of their movement (Albertini 2013). Not for nothing did ‘Giovinezza’, the Fascist anthem, boast that ‘la vision dell’Alighieri, | oggi brilla in tutti i cuor’ (Pugliese 2001, 55). A 1927 study of Dante Alighieri e Benito Mussolini argued that the Duce’s Italy was closer than ever to Dante’s ideal (7-8). The Fascist Party’s own 1940 Dizionario di Politica made the same claim (735). ‘Che Dante sia Fascista lo dimostrano tutte le sue opere’, insisted one of the regime’s intellectuals; ‘solo oggi possiamo riconoscere in Dante il profeta del nostro destino’, maintained another (Scorrano 2001, 92-93, 198).

It is perhaps tempting to hear the echo of such sentiments in Levi’s epiphany that in Dante’s ‘Canto di Ulisse’ is to be found ‘il perché del nostro destino’. After all, Levi had learned his Dante in an Italian school system that had been turned to Fascism’s totalitarian aims. If he is indeed suggesting to Jean that abuses of Dante - the appropriation of tradition to support the arrogation of power in the present; the fraudulent claims to a divine warrant for violence - bear responsibility for the Häftlinge’s tragic fate, he has good reason.

Yet those who interpret Levi’s Dante lesson in a more liberatory manner have good reason as well. If the inhuman contrapasso of eternal damnation ‘come altrui piacque’ is to be found in Dante, so, too, is Ulysses’ call for an innate and inviolable human dignity: ‘considerate la vostra semenza’. Borgese in Goliath recognised this duality (12). So, too, I suspect, does Primo Levi in ‘Il canto di Ulisse’. Perhaps this is the ‘gigantic’ discovery that Levi has made in his meditation on Dante’s Inferno: that in our cultural inheritance are to be found both the roots of Fascism and the seeds of resistance.

CLL

The human--animal - the Darwinian, rather than Hobbesian, social animal endowed with ‘social instincts’ and ‘moral sense’ - is surely the anthropological substratum of the ‘study of certain aspects of the human mind’ that Levi carries out in SQ. However, these verses from canto 26 of Dante’s Inferno seem to contravene such evolutionary--anthropological assumptions, instead claiming the humanist identification of humanity with reason.

This apparent ‘conceptual anomaly’ has led interpreters to diverge, between those who see in this chapter a patent affirmation of Levi’s humanist creed (Farrell, Patruno) and those who remind us that these pages should always be read along with Levi’s naturalistic essays from the 1960s and the 1970s (Benvegnù, Ross), or indeed through the ‘Fascist’ Ulysses of the liceo (Druker). Of course, Levi’s reflection on the human mind is not immune from contradictions or unsolved questions.

However, we might propose that ‘Il canto di Ulisse’ can be read as an expression of Levi’s mindset as a man of science who does not conceive any rift between the so-called ‘two cultures’. Levi can pair Darwin and Dante without perceiving any contradiction; a mutual reinforcement that does not entail the lack of spirit in the former and the lack of matter in the latter. Put simply, for Levi, in certain moments, the Scholastic Dante (or the Catholic Manzoni) could say more about human experience than the materialists Darwin and Lorenz, but this is no escape from our finitude.

SG

a couple things:

• as social creatures, human beings rely on establishing relationships with those around us. our existence begins within families, through the union of a mother and a father, and this pattern repeats throughout generations

• these communal relationships form the foundation for unity, creating a shared purpose and principles. any discord within these relationships can result in separation

• death serves as the most explicit form of separation: firstly, physical death separates the body from the spirit, and finally, spiritual death represents the separation of men from god.

• another explicit instance of separation found in the scriptures is the scattering of Israel. our current work involves gathering israel, which requires severing our ties with our brothers and sisters across the globe. this gathering process is vital in building the zion we are commanded to establish before the second coming of christ

[[the church is one body]]

"1 Corinthians 12:12-14 emphasizes the idea that all individuals, regardless of their background or status, are united as one body through the Spirit of Christ. Paul teaches the importance of unity and care for one another within this body to avoid any divisions or schisms. It also emphasizes the interconnectedness of all individuals within the body, such that if one member suffers, all members suffer, and if one member is honored, all members rejoice." - The Doctrine of Belonging - Elder D. Todd Christofferson

• comment
  • the best possible outcome for AI
  • is that we human better
  • othering is significantly reduced
  • the sacred is rediscovered

• claim
  • AI could find a way to kill humans in the next few years

constructing our perceptual reality

• Despiritualization
• Definition
• Comment
• This is a very salient term appropriate to modernity's propensity for objectification that uses language and acculturation to remove the sacred from being a lived experience:
• Means says that European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. This is also the process of despiritualizing nature so we can plunger her. It is the raison d'etre for objectifying nature in the scientific / technological / industrialist / globalist capitalism supply chain. Means provided some examples:

  - Soldiers to kill an enemy soldier.
  - We do it to eat food 
  - Murderers do it before killing .
  - Nazi SS guards did it to inmates. 
   - Cops do it to those they arrest.
  - Corporation leaders do it to their workers and to the environment
  - Politicians do it to everyone
  - factory farming takes away the individuality and recognition of each unique, living being and commodities then all by replacing each life by with the genetic label "food" ( author's addition)
  

  • Mean says that for each group doing the Despiritualization, it makes it all right to kill and otherwise destroy other people/species.
  • Means further says:
  • One of the Christian commandments says, "Thou shalt not kill," at least not humans,
  • so the trick is to mentally convert the victims into nonhumans.
  • Then you can proclaim violation of your own commandment as a virtue.
  • In most indigenous traditions, if not all, prayer is given before a meal.
  • Prayer can be seen as a spiritualistion practice that recognizes that we, as participants in life, must take some other life in order to sustain our own
  • It is the practice of recognizing the built-in cruelty of life.
  • If taking another living beings life is the ultimate transgression, and we must commit that murderous act many times a day in order to survive meal prayer establishes a direct connection with the individual plant or animall that has made the ultimate sacrifice and has forfeited its life so that we may continue ours.
  • meal prayer is therefore, in the context of Deep Humanity practice, a BEing journey of continuous gratitude

• Motion suggests our worlds are perforated and constantly leaking into each other
• Comment
• this is equivalent to = SRG = Deep Humanity idea of the = multi-meaningverse

!- comment : the need to spiral towards an INCLUSIVE sacred - science and religion are not opposites, but seek the sacred from different avenues - humanity has collective evolved towards this polycrisis and fragmented worldviews must find their common human denominators and unite in an INCLUSIVE global commons and citizenship

!- comment : Old Humanism - Deep Humanity is the intentional examination of the deepest assumptions of our humanity, to exclude nothing and include all the contradictions of a consciousness examining its social reality - The sacred is our birthright, but it has been abandoned, leaving us in a lurch. A world lived without a living, breathing wisdom of the sacred is a dead world, and that is the world we have created

!- key finding : citizenship is a trusteeship - in which the individual takes on responsibility to participate in upholding the mutually agreed principles and promises leading to collective human self-realization - the individual works with others to collective realize this dream which affects all individuals within the group

!- implement : TPF / DH / SRG -implement this education program globally as part of Stop Reset Go / Deep Humanity training that recognizes the individual collective entanglement and include in the Tipping Point Festival as well

!- comment : autonomy and symbiosis entangled - this goes to the heart of Deep Humanity, the entangled individual / collective

!- inherent worth : each person is sacred !- comment : treating ALL human (and non-human) beings as sacred and not just transactional or instrumental is a key starting point - practice of Deep Humanity

!- quotable : William Connolly !- comment - Deep Humanity?

!- David Grabber Foundation : hosts Fight Club - this talk is on Debt with guests Michael Hudson and Thomas Piketty - David regarded isolated individual as a myth - human consciousness is a product of social relationship

!- isolated individual mythology : comment - Deep Humanity praxis is aligned, seeing the deep entanglement between the individual and the collective(s) the individual is embedded within

!- "So how do we change minds? A change in feeling changes minds" : Comment - Brian Eno's comment is very well aligned with Deep Humanity praxis, which can be summed up as: The heart feels, the mind thinks, the body acts, an impact appears in our shared reality. - Also see the related story: - Storytelling will save the Earth: https://hyp.is/go?url=https%3A%2F%2Fwww.wired.com%2Fstory%2Fenvironment-climate-change-storytelling%2F&group=world

!- limitations of : current presentation technology !- question : why are people tired of powerpoint presentation technology? - possibly because it is not truly interactive and is simplex (one direction) communication - an alternative technology model is offered by Indyweb, which is based on the people-centered, interpersonal ecosystem founded on Deep Humanity principles of the individual/collective entanglement - The Indyweb /Deep Humanity model articulates a new language that is more aligned to person without a self: it recognizes the human being (noun) as a process (verb) related to the entangled individual / collective

!- future global fragmentation : by culture - Michaux believes people will fragment in the future along cultural boundaries as we move through tumultuous transition. This makes sense as ingroups will naturally form - this should be further explored to explore implications: - will we get political polarization? At what level? National, regional, city / community scale? - what implications will this have on cooperation and sharing? will it create policy gridlock? Will it become even more urgent to educate everyone on a Deep Humanity type of open praxis that finds common human denominators (CHD)?

sense of humanity. one human race. important reason to how land loss took place. Natives understanding of property.

!- for : individual / collective gestalt - In Deep Humanity praxis, the individual / collective gestalt is fundamental - the individual is enmeshed and entangled with culture before birth - culture affects individual and individual affects culture in entangled feedback loops

!- similiar to : Ascent of Humanity - Birthing process - Birth to a new worldview - Cannot stay where we are or risk being stillborn - must go through the dangerous journey of birth - what once nurtured us can now destroy us if we stay

!- similiar to : Mortality Salience - grieving of the loss of a loved one - grieving the future loss of one's own life - Ernest Becker is relevant - Denial of Death, Death Terror !- aligned : Deep Humanity

!- similiar to : Charles Eisenstein - Ascent of Humanity has same theme - http://ascentofhumanity.com/text/

!- aligned : Deep Humanity - Let's see exactly how Simpol Inner aspects match up to Deep Humanity inner aspects

!- for : Deep Humanity - intriguing result with important implications on cultural evolution

!- similar to : Deep Humanity - Stop Reset Go Deep Humanity praxis is observing the Kerpows of being human - It is the examination of all the assumptions we use but never question in our daily life - such as our use of symbols, pragmatic self/other dualism and our personal mortality

!- definition : personware * individually constructed network of relationships and social systems that * provides self-reinforced, self-cohered narrative of the individual and its relationship with society * Metaphorically conceive of personware as a suit we don based on years and decades of social conditioning "Personware" is a good word to use in SRG / DH framework that views the individual human organism's life journey as a deeply entangled individual AND collective journey or entangled individual/civilzational journey * From SRG/DH perspective the individual human organism is always on an entangled dual journey - from birth to death within a biological body and as part of a much longer civilizational journey since the beginning of modern humans (or even further back) * Individuals make intentional cognitive selections * Individual minds encode state of affair of the world via a combination of cognitive experience and language * Individual minds share their understanding of the world through outgoing language communication * Individual minds decode incoming information and store

!- key insight : can an individual reshape the contours of their social situations instead of being shaped by them? * This realization would open up the door to authentic inner transformation * This is an important way to describe the discovery of personal empowerment and agency via realization of the bare human spirit, the "thought sans image"

!- question : governance gridlock of disparate actors

• This claim seems to make common sense but is it universally true?
• It would be useful for the authors to frame it in Stop Reset Go (SRG) / Deep Humanity (DH) epistemological framework of a multi-meaningverse of human actors in a world of self/other to explain the misunderstandings that lead to potential gridlock
• Employing the SRG/DH framing of the multi-meaningverse employs the concept of Husserl/Kraus Lebenswelt (lifeworld)/Lebenslage (life conditions) https://hyp.is/go?url=https%3A%2F%2Fbafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link%2F08_article_kraus.pdf&group=world

• Title: The Human Takeover: A Call for a Venture into an Existential Opportunity
• Author: Marta Lenartowicz, David R. Weinbaum, Francis Heylighen, Kate Kingsbury and Tjorven Harmsen
• Date: 5 April, 2018

• Title: he projected timing of climate departure from recent variability
• Author: Camilo Mora et al.
• Date: 2013*

• Title: What happens if the world gets too hot for animals to survive?
• Author: Matthew Huber
• Date: July 20, 2022

• Title: Open Ended Intelligence
• Author: David R. Weinbaum (Weaver)
• Date: Feb 15, 2018

• Title:The Life We Live and the Life We Experience: Introducing the Epistemological Difference between “Lifeworld” (Lebenswelt) and “Life Conditions” (Lebenslage)
• Author: Bjorn Kraus
• Date: 2015
• Source: https://d-nb.info/1080338144/34
• Annotation status: incomplete

Title: Is our planet doubly alive? Gaia, globalization, and the Anthropocene’s planetary superorganisms Author: Shoshitaishvili, Boris Date: 25 April, 2022

Title: Intentional Programming Author: https://en.wikipedia.org/w/index.php?title=Intentional_programming&action=history Date: 2021

• Title: The trajectory of the Anthropocene: The Great Acceleration
• Author: Steffen, Will; Broadgate, Wendy; Deutsch, Lisa; Gaffney, Owen and Ludwig, Cornelia Date: 2015

• Title:THE DENIAL OF DEATH AND THE PRACTICE OF DYING
• Author: Huges, Glenn
• Date:?

• Title: Mind outside Brain: a radically non-dualist foundation for distributed cognition
• Author: Heylighen, Francis & Beigi, Shima
• Date: 2016

For Deep Humanity open praxis, we can learn from these compelling philosophical findings from Buddhism and remix them in a form that is authentic to the source but makes it more widely accessible to non-Buddhists.

The key distinction Jay is trying to convey is that our sense and the allure of immediacy is in contrast to the complex and opaque mediating mechanisms that are responsible for us perceiving the world the way we do and cognizing / feeling about the world the way we do.

Title: cognitive illusion and immediate experience perspectives from buddhist philosophy Author: Jay L. Garfield Year: 2022

This is a very important talk outlining a number of key concepts that Stop Reset Go and Deep Humanity are built upon and also a rich source of BEing Journeys.

In brief, this talk outlines key humanistic (discoverable by a modern human being regardless of any cultural, gender, class, etc difference) concepts of Buddhist philosophy that SRG / DH embeds into its framework to make more widely accessible..

The title of the talk refers to the illusions that our own cognition produces of both outer and inner appearances because the mechanisms that produce them area opaque to us. Their immediacy feels as if they are real.

If what we sense and think is real is an illusion, then what is real? "Real" in this case implies ultimate truth. As we will see, Nagarjuna's denial of any argument that claims to be the ulitmate is denied. What is left after such a complete denial? Still something persists.

• Title: How do we see colours?
• Author: Andrew Stockman
• Date: 2016

Many different color illusions Good to mine for BEing Journeys

• Title: Optical illusions show how we see
• Author: Beau Lotto
• Date: 8 Oct, 2009

The opening title is very pith:

No one is an outside observer of nature, each of us is defined by our ecology.

We need to unpack the full depth of this sentence.

Seeing is believing. This is more true than we think.Our eyes trick us into seeing the same color as different ones depending on the context. Think about the philosophical implications of this simple finding. What does this tell us about "objective reality"? Colors that we would compare as different in one circumstance are the same in another.

Evolution helps us do this for survival.

Title: Why your brain thinks these strawberries are red Author: WIRED Date:2022

Color Constancy

Use this for BEing journey

Title: Mobilization Systems: technologies for motivating and coordinating human action Authors: Heylighen, Francis; Kostov, Iavor,; Kiemen, Mixel Date: 2014

Title: Demand, services and social aspects of mitigation Author: Nate Hagen Guest: Peter Whybrow, psychiatrist, neuroscientist, and author Date: 6 July, 2022

Title: We Need to Stop Pretending we can Limit Global Warming to 1.5°C Author: James Dyke Date: 6 July 2022

Title: Introduction to Umwelt theory and Biosemiotics Author

John explains how the 4 P's originated as a way to summarize and present in a palatable way of presenting the cognitive science “4E” approach to cognition - that cognition does not occur solely in the head, but is also embodied, embedded, enacted, or extended by way of extra-cranial processes and structures.

Title: http://www.judithragir.org/2017/08/dogen-nagarjunas-tetralemma-6/ Author: Judith Ragir Date: 2017

This is like the observation I often make in Deep Humanity and which is a pith BEing Journey

When we move is it I who goes from HERE to THERE? Or am I stationary, like the eye of the hurricane spinning the wild world of appearances to me and surrounding me?

I am like the gerbil running on a cage spinning appearances towards me but never moving an inch I move while I am still The bowl revolves around this pearl.

Title: The absolute in the relative and the relative in the absolute Author: Judith Ragir Date: ?

This needs unpacking and can be a good Deep Humanity BEing journey exercise, as all of this can be.

Title: THE LOGIC OF THE CATUSKOTI Author: GRAHAM PRIEST Year: 2010

Title: JAN WESTERHOFF ON NĀGĀRJUNA Author:Adamson, Peter & Negary, Jardin (???) Date: 23 July 2017

Title: 46. NO FOUR WAYS ABOUT IT: NĀGĀRJUNA’S TETRALEMMA Author:

insightful explanation of Nagarjuna's tetralemma!

Title: Understanding our situatedness, blowing up assumptions What are the things your brain has been conditioned to believe as “true”? What should you re-examine, pull apart and re-assemble with intention? Author: Laird, Katie

Title: "Ignorance really is blissful, especially for the powerful" Q&A with Linsey McGoey, author of "The Unknowers: How Strategic Ignorance Rules the World".

Title: Science-driven Societal Transformation, Part 1, 2 and 3 John Boik, Oregon State University John's Website: https://principledsocietiesproject.org/

Intro: A society can be viewed as a superorganism that expresses an intrinsic purpose of achieving and maintaining vitality. The systems of a society can be viewed as a societal cognitive architecture. The goal of the R&D program is to develop new, integrated systems that better facilitate societal cognition (i.e., learning, decision making, and adaptation). Our major unsolved problems, like climate change and biodiversity loss, can be viewed as symptoms of dysfunctional or maladaptive societal cognition. To better solve these problems, and to flourish far into the future, we can implement systems that are designed from the ground up to facilitate healthy societal cognition.

The proposed R&D project represents a partnership between the global science community, interested local communities, and other interested parties. In concept, new systems are field tested and implemented in local communities via a special kind of civic club. Participation in a club is voluntary, and only a small number of individuals (roughly, 1,000) is needed to start a club. No legislative approval is required in most democratic nations. Clubs are designed to grow in size and replicate to new locations exponentially fast. The R&D project is conceptual and not yet funded. If it moves forward, transformation on a near-global scale could occur within a reasonable length of time. The R&D program spans a 50 year period, and early adopting communities could see benefits relatively fast.

Title: Pervasive human-driven decline of life on Earth points to the need for transformative change

The maladaptive cultural evolution of our species has led us to the height of human technological and economic prowess as well as the height of ecological disaster. This can be interpreted as the result of linear vs nonlinear thinking, simplistic modeling vs complex modeling and reductionistic approach vs a systems approach. An attitude of separation engenders a controlling attitude of nature based on hubris, instead of humbling ourselves at the vast ignorance each of us and also collectively we have about nature. Design based on a consistent attitude of willful ignorance is sure to fail. Then Ascent of Humanity will lead to a trajectory of its own downfall as long as that ascent depends on the cannibalization of its own life support system based on ignorance of our deep entanglement with nature. http://ascentofhumanity.com/text/

Title: Ronald Wright: Can We Still Dodge the Progress Trap? Author of 2004’s ‘A Short History of Progress’ issues a progress report.

Ronald Wright is the author of the 2004 "A Short History of Progress" and popularized the term "Progress Trap" in the Martin Scroses 2011 documentary based on Wright's book, called "Surviving Progress". Earlier Reesarcher's such as Dan O'Leary investigated this idea in earlier works such as "Escaping the Progress Trap http://www.progresstrap.org/content/escaping-progress-trap-book

Title: From giant elephants to nimble gazelles: Early humans hunted the largest available animals to extinction for 1.5 million years, study finds

Annotation of source paper preview: https://hyp.is/go?url=https%3A%2F%2Fwww.sciencedirect.com%2Fscience%2Farticle%2Fabs%2Fpii%2FS0277379121005230&group=world

Title: Levantine overkill: 1.5 million years of hunting down the body size distribution

Public Annotation of IPCC Report AR6 Climate Change 2022 Mitigation of Climate Change WGIII Chapter 5: Demand, Services and Social Aspects of Mitigation

NOTE: Permission given by one of the lead authors, Felix Creutzig to annotate with caveat that there may be minor changes in the final version.

This annotation explores the potential of mass mobilization of citizens and the commons to effect dramatic demand side reductions. It leverages the potential agency of the public to play a critical role in rapid decarbonization.

COVID has demonstrated how easy it is to bring life and the economy to a complete standstill, instant reliable result testing is the only way forward, without it, we are at risk of going backwards and bring yet more pressure on the health system, businesses and the public.

Set of levers and leverage points identified by the authors.

Creating an open public network for radical collaboration, which we will call the Indyweb, can facilitate bottom-up engagement to both educate the public on these levers as well as be an application space to crowdsource the public to begin sharing local instantiations of these levers.

An Indyweb that is in the form of an interpersonal space in which each individual is the center of their data universe, and in which they can see all the data from their diverse digital interactions across the web and in real life all consolidated in one place offers a profound possibility for both individual and collective learning. Such an Indyweb would bring the relational nature of the human being, the so called "human INTERbeing" alive, and would effortlessly emerge the human INTERbeing explicitly as the natural form merely from its daily use. One can immediately see the relational nature of individual learning, how it is so entangled with collective learning, and would be reinforced with each social interaction on the web or in real life. This is what is needed to track both individual inner transformation (IIT) as well as collective outer transformation (COT) towards a rapid whole system change mobilization. Accelerated by a program of open access Deep Humanity (DH) knowledge that plumbs the very depth of what it is to be human, this can accelerate the indirect drivers of change and provide practical tools for granular monitoring of both IIT and COT.

Could we use AI to search for levers and leverage points?

Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

A redefinition of a good life that decouples it from materialism is critical to lowering carbon emissions. Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

Practices such as open source Deep Humanity praxis focusing on inner transformation can play a significant role.

Key statement supporting transformative change of indirect drivers - ie. Deep Humanity and other work to bring about inner transformation

Leverage points to study for Rapid Whole System Change

From a Stop Reset Go Deep Humanity perspective, social interactions with greater diversity allows multi-meaningverses to interact and the salience landscape from each conversant can interact. Since each life is unique, the diversity of perspectival knowing allows strengths to overlap weaknesses and different perspectives can yield novelty. The diversity of ideas encounter each other like diversity in a gene pool, evolving more offsprings which may randomly have greater fitness to the environment.

Johari's window is a direct consequence of this diversity of perspectives, this converged multi-meaningverse of the Lebenswelt..

As per IPCC AR6 WGIII, Chapter 5 outlining for the first time, the enormous mitigation potential of social aspects of mitigation - such as behavioral change - can add up to 40 percent of mitigation. And also harkening back to Donella Meadows' leverage points that point out shifts in worldviews, paradigms and value systems are the most powerful leverage points in system change.

Stop Reset Go advocates humanity builds an open source, open access praxis for Deep Humanity, understand the depths of what it means to be a living and dying human being in the context of an entwined culture. Sharing best practices and constantly crowdsourcing the universal and salient aspects of our common humanity can help rapidly transform the inner space of each human INTERbeing, which can powerfully influence outer (social) transformation.

This is another example that our culture has reached an inflection point, when we begin to divert previous time and material resources on conflict because we are not wise enough to cooperate, instead of more urgent problems affecting us all.

The journey of civilization to a technological modernity places us in a precarious position. The fundamental misunderstandings arising from a toxic mix of different political, religious and cultural ideologies threatens to destabilise the human project. We are spending ever increasing resources on defensive and offensive technologies to protect our ingroup against perceived outgroups instead of technologies for defending against the destruction of the global commons which e ourselves have brought about and which threatens our entire species.

By so doing, we create a self-reinforcing feedback loop of antagonism which increases the likelihood of violence.

This underscores the urgency for deep inner transformation, trapping into our deep Humanity to mitigate the social antagonism that is so destructive to global society.

It may be that our civilization must undergo a transformation process that places less emphasis on intelligence and more intelligence on wisdom. That wisdom is intimately bound with rediscovering the essence of what it is to be a living and dying human being. The enormous polycrisis of the Anthropocene leads us to the inescapable conclusion that human intelligence alone is insufficient to lead to a holistic wellbeing within the biosphere. Insofar as the biosphere is a vast interconnected mutually supporting web of life, the overconsumption by one species, modern humans has upset the balance of the biosphere.

A new way of being requires fundamental collective reassessment of what it is to be a living and dying being. The intelligence alone of our species has led to an extreme imbalance of the natural world, whose blowback we are now beginning to experience. The blind, recursive application of intelligence has led to greater and greater separation from nature to the point of the present polycrisis. As a species, we can only distance ourselves apart from nature to an extreme extent when nature reminds us we are NOT separate from her. She is now violently reminding us that we ARE a part of nature. A new way of being is to reconcile technology, that pushes the limits of intelligence alone, with ourselves as being a product of nature herself.

Deep Humanity is that open collective process we call which reminds us that we are a product of nature in every way, and is a journey to reconnect with nature. BEing journeys are the crowdsourced processes of rediscovering our deep connection with nature through participatory, compelling, interactive, immersive explorations of what it is to be a living and dying human being.

Deep Humanity open access education program in museums, workshops and at public festivals can use the tool of compelling, engaging, interactive BEing Journeys to make the invisible hyperthreat visible.

An Open Access Deep Humanity education program whose core principles are continuously improved through crowdsourcing, can teach the constructed nature of reality, especially using compelling BEing Journeys. This inner transformation can rapidly create the nonlinear paradigm, worldview and value shifts that Donella Meadows identified as the greatest leverage points in system change.

Othering needs to be critically examined from a Deep Humanity lens so that we can begin to see ourselves as one united but diverse human family instead of multiple fractured families.

Again, like the above point, some kind of global Deep Humanity training that results in gaining appreciation of the Common Human Denominators (CHD) is critical for open communications and finding common ground for dialogue.

State level government officials would need to undergo some kind of global open Deep Humanity type education to begin to shift their inner worldviews, paradigms and value systems, along with business leaders, as the close ties between the influence of business lobbies on governments has a very powerful controlling influence.

Of course, this would be easier if there were a concerted global effort to nominate proactive, empathetic ecocivilizationally and social justice minded women to positions of power.

Mortality salience for the masses - operationalizing terror management theory (TMT) and Deep Humanity BEing Journeys that take individuals to explore the depths of their humanity to make sense of the times we are in will play a critical role in contextualizing fear of death triggered by unstable circumstances and ameliorating these fears with the wisdom that comes from a living comprehension of the sacredness of our life and eventual death.

A critical part of Deep Humanity is the elucidation of progress traps, the unintended consequences of progress. There is an urgent need to advocate for an entirely new human science discipline on progress traps. The reason is because the polycrisis can be seen and critically explained from a progress trap lens.

Progress traps emerge from the unbridgeable gap between finite, reductionist human knowledge and the fractally infinite patterns of the universe and reality, which exists at all scales and dimensions.

The failure to gain a system level understanding of this has led to the premature global scaling of technologies whose unintended consequences emerged after global markets have been established, causing a conflict of interest between biospheric wellbeing and individual profit.

A systematic study or progress traps has rich data to draw from. Ever since the Industrial Revolution, there has been good records of scientific ideas, their associated engineering and technological exploitation and subsequent news media reports of their phase-delayed unintended consequences. Applying AI and a big data scientometric approach can yield patterns in which progress traps emerge. From this, our scientific-technological-industrial-capitalist framework can be modified to include improved regulatory mechanisms based on progress trap research that can systematically grade the risk factors of any new technology. Such risk categorization can result in technologies that require different time scales and aggregate knowledge understanding before they can be fully commercialized with time scale grades ranging from years to decades and even centuries.

All future technology innovations must past through these systematic, evidence-based regulatory barriers before they can be introduced into widespread commercial use.

Early education starting in 2022 of open access Deep Humanity praxis will be critical to prepare future generations to cope with the future shock to come.

It is clear that through such a massive and unprecedented transition, a whole being approach must be adopted. This means dealing with the inner transformation of the individual in addition to the outer transformation. The hyperthreat increases the attention to each individual's mortality salience, their awareness of their own death. As cultural anthropologist Ernest Becker noted in his "Denial of Death", our fear of death is normatively suppressed as a compromised coping mechanism. When extreme weather, food shortage, war, pandemic become an unrelenting onslaught, however, we have no escape from mortality as the threat to our lives will be broadcast relentlessly through mass media. Inner transformation must accompany the outer transformation in order for the general population to emotionally cope with the enormous stress. Deep Humanity (DH) is conceived as an open praxis to assist with the inner transformation that will be needed for mental and emotional well being during these trying times to come.

Amen. This resonates with my concern about systems that want to govern human relations without humans at the center. It's not like I believe having humans at the center of our relations guarantees good practices and outcomes (we have ample proof it does not), but rather that NOT centering humans in human relations may cast aside what's good about humanity along with what's bad.

The extended mind of Chalmers is like the expansion of the sensory bubble in Stop Reset Go / Deep Humanity framing. It can also be seen as an extension of our Umwelt (Uexskull).

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