302 Matching Annotations
  1. Last 7 days
    1. The 'polycrisis' is real enough. But it’s a surface level symptom of multiple, simultaneous phase transitions at the core of the ‘hardware’ and ‘software’ systems that define human civilisation – which together can be understood as a planetary phase shift. But if all we see and respond to is the polycrisis – the symptoms of this process as it weakens industrial structures – that will derail the planetary phase shift to a new life cycle.

      for - comparison - to - book - The Ascent of Humanity - chapter 8 - The Gaian Birthing - Charles Eisenstein - quote - making sense of the polycrisis - a symptom of multiple phase transitions - (see below) - The 'polycrisis' is real enough. - But it’s a surface level symptom - of multiple, simultaneous phase transitions at the core of the ‘hardware’ and ‘software’ systems that define human civilisation - which together can be understood as a planetary phase shift. - But if all we see and respond to is the polycrisis - the symptoms of this process as it weakens industrial structures - that will derail the planetary phase shift to a new life cycle.

      comparison - to - book - The Ascent of Humanity - chapter 8 - The Gaian Birthing - Charles Eisenstein - Ahmed's writing about the polycrisis masking the planetary phase shift is very reminiscent of Charles Eisenstein's writing in the Ascent of Humanity in which he compares the great transition we are undergoing to - the perilous journey a neonate takes as it leaves the womb and enters the greater space awaiting

      to - book - The Ascent of Humanity - Chapter 8 - The Gaian Birthing - Charles Eisenstein - https://hyp.is/r8scTpG_Ee-gLTujlli5hQ/charleseisenstein.org/books/the-ascent-of-humanity/eng/the-gaian-birthing/

    2. for - rapid whole system change - Nafeez Ahmed - planetary phase shift - Nafeez Ahmed - planetary adaptive cycle - Nafeez Ahmed - essay - The End of Scarcity? From ‘Polycrisis’ to Planetary Phase Shift - Nafeez Ahmed - 2024 Oct 16 - to - book - The Ascent of Humanity - chapter 8 Self and Cosmos: The Gaian Birthing - stillborn and the perilous journey through the womb - Charles Eisenstein

      summary - This is a good article that makes sense of the inflection point that humanity now faces as it contends with multiple existential crisis - It summarizes the complexity of our polycrisis and its precarity and lays the theory for looking at the polycrisis from a different perspective: - as a planetary phase shift towards the potential end of scarcity and the next stage of our species evolution - Through the lens of ecologist Crawford Stanley Holling's lens of the adaptive cycle of ecological population dynamics, - and especially his 2004 paper "From Complex Regions to Complex Worlds" - Nafeez extends Holling's argument that we are undergoing a planetary adaptive cycle in which the back-loop is the dying industrial era. - In this sense, it is reminiscent of the writings of Charles Eisenstein in his book "The Ascent of Humanity", chapter 8: Self and Cosmos:, The Gaian Birth. - Eisenstein uses the the perilous journey of birth through the womb door as a metaphor of the transition we are currently undergoing.

      to - paper - From Complex Regions to Complex Worlds - Crawford Stanley Holling - 2004 - https://hyp.is/KYCm2pFrEe-_PEu84xshXw/www.ecologyandsociety.org/vol9/iss1/art11/main.html?ref=ageoftransformation.org - book - The Ascent of Humanity - Chapter 8 - The Gaian Birthing - Charles Eisenstein - https://hyp.is/r8scTpG_Ee-gLTujlli5hQ/charleseisenstein.org/books/the-ascent-of-humanity/eng/the-gaian-birthing/

    1. for - rapid whole system change - book - The Ascent of Humanity - Charles Eisenstein

      Summary - Annotation was not available when in first read this book - It is a book worthy of full annotation as it is so important to the existential polycris we now face - I was reminded of it as I was annotating Nafeez Ahmed's essay:

  2. Oct 2024
    1. destruction of Individualism

      for - critique - destruction of Individualism - The Gospel of Wealth - Andrew Carnegie - individual / collective Gestalt - Deep Humanity

      critique - destruction of Individualism - The Gospel of Wealth - Andrew Carnegie - From a Deep Humanity perspective, the individual and the collective are intertwingled - This is the individual / collective gestalt - Communism and Capitalism are both extreme poles - the truth lies somewhere in the middle - which acknowledges both are individual AND collective nature simultaneously - and works to balance them

    1. for - article - Why Human (Contributive) Labor remains the creative principle of human society - Michael Bauwens - PhD thesis - From Modes of Production to the Resurrection of the Body: A Labor Theory of Revolutionary Subjectivity & Religious Ideas (2016) - Benjamin Suriano - to - P2P Foundation - more detailed presentation of Benjamin Suriano's PhD paper

      Summary - This is a review and high recommendation of the PhD dissertation of Benjamin Suriano by Michael Bauwens - The subject is the historical analysis of labour in medieval times, and - how Christian monasticism provided a third perspective on labour that was an important alternative to the false dichotomy of - cleric - warrior - that was inclusive of the alienated within class majority - a proposal for revival the spirit of this spiritual view of labour - as a means to mitigate modernity's meaning crisis as it relates to the lack of purpose usually associated with work in contemporary society

      to - P2P Foundation - more detailed presentation of Benjamin Suriano's PhD paper - https://hyp.is/7PeMMIxtEe-NOmuU08T3jg/wiki.p2pfoundation.net/From_Modes_of_Production_to_the_Resurrection_of_the_Body

    1. portmanteau - wonder moment

      Source - Deep Humanity musings - Strong sense of lack of wonder in today's transactional reality - Wonder is a missing ingredient of every moment From - another portmanteau - wonderempty or wonderless

    1. fter the Letter has been done it should beread through, and should (if possible) be read out loud,and you should ask yourself, as you read it, whetherit is clear, whether it is fair and true, and (last but notleast) whether it is kind. Putting it in another way,you might ask yourself, ' What will the person feel andthink on reading this ? ' or, * Should I eventually besorry to have received such a Letter myself? ' or, again,'Should I be sorry to have written it, say a yearhe

      Recall: Abraham Lincoln's angry letter - put it in a drawer

    1. it's a new mode of living and perceiving the world

      for - adjacency - the society of the spectacle - internet society of modernity - Deep Humanity - BEing journey - to discover the society of the spectacle

      Being journey - to discover the society of the spectacle - Modernity, so steeped in social media and the internet is INDEED a new mode of living and perceiving the world - To discover the extend to which we have socially normalized a social pathology, we can introduce BEing journeys that help us explore how a life that is freed from the social norm feels like

    1. for - system change - social gatherings - adjacency - Deep Humanity - Tipping Point Festival - social gathering insights - community conherence

      article details - title: Convenings, Cohorts + Communities: Notes on so-called "impact" gatherings - author: Renee Lertzman - publication: substack - date: 2024, Sept 24

  3. Sep 2024
    1. the failure to think through and cultivate labor, as the material capacity for socially creating radical change, leaves the religious, as the cultural expression of real desires and intentions for radical change, to its most repressively alienating and distorting forms. If the disappearance of the standpoint of labor has coincided with the return of the religious in the form of radical fundamentalisms, might the return of the standpoint of labor, in a new more holistic way, coincide, not with the disappearance of the religious, but its return to a more rational form?"

      for - adjacency - labor - religion - system change - Benjamin Suriano - Deep Humanity - quote - labor - religion - system change - Benjamin Suriano

      quote - labor - religion - system change - Benjamin Suriano - (see below) - The failure to think through and cultivate labor, - as the material capacity for socially creating radical change, - leaves the religious, - as the cultural expression of real desires and intentions for radical change, - to its most repressively - alienating and -distorting forms. - If the disappearance of the standpoint of labor - has coincided with the return of the religious in the form of radical fundamentalisms, - might the return of the standpoint of labor, - in a new more holistic way, - coincide, - not with the disappearance of the religious, - but its return to a more rational form?

      adjacency - between - labor - religion - system change - Benjamin Suriano - Deep Humanity - adjacency relationship - It is a well.known fact that most people do not like their jobs - If that is the case that - 5 days of inhabiting a unjoyful space is the price we pay for 2 days of inhabiting a joyful space - we should strive to invert this situation - If we spend - 33% of our life sleeping and - 50% working, - then half our life is spent in an emotionally lacking space and this is harmful - The big question is this: - How do we transform business so we that we make work - more meaning-full and - less meaning-less? - Another way to phrase the question is: - How did we rekindle the Deep Humanity found in each of us? - How did we rekindle the sacred in every moment, including at our place of work?

    1. Mike's bow tie stuff

      for - definition - bowtie - Micheal Levin - adjacency - bowtie - indyweb - symmathesetic fingerprint - symmathesetic folding

      definition - bowtie - Micheal Levin - In the conscious experience of a living organism, - All that a living organism they possesses memory has access to are earlier memory engrams - The details of these are not saved, only the general pattern - Further, these engrams are recalled in the present and the general pattern must always be contextualised for is saliency to the present context - The caterpillar-to-butterfly transformation is a radical example of this - The specific details of it's life as a caterpillar is irrelevant to the butterfly - Yet the butterfly still has memories saved during its earlier morphological form as a caterpillar - The butterfly must re-interpret those earlier memories in a radically different new morphological form so that they are relevant - When humans recall memories, we do the same thing - The context has changed - We've learned more things about reality - Concepts are constantly being redefined in realtime - The goalpost is constantly changing - The bowtie is this cone of memory engrams from the past that must constantly be re-interpret in the present

      adjacency - between - bowtie - Indyweb symmathesetic fingerprint - Indyweb symmathesetic folding - adjacency relationship - The bowtie framework is a key design feature of the Indyweb - Symmathesetic fingerprint and symmathesetic fingerprint, - derived from Cortical.io's concepts of - semantic fingerprint - semantic folding

      epiphany - between - adjacency - bowtie - indyweb symmathesetic folding - Indyweb symmathesetic fingerprint - synchronicity - adjacency relationship - After making the above annotation, I was doing something else when this epiphany suddenly sprung up out of nowhere, as they usually do - Could it be that this the lower level (or higher level) system is the source of our epiphanies? Could this be the synchronicity that Michael Levin alludes to in another one of my annotations here? - Indeed, adjacencies - novel connections between already existent ideas in our associative network of ideas may be the human expression of Levin's - Bowtie AND - synchronicity - ideas - When we discover a new relationship between old (existing) ideas (engrams), that is a kind of reinvention or reinterpretation of an existing (old) idea in a new (salient) context. - This is what Levin is alluding to in the Bowtie and the radical caterpillar-to-butterfly example - We only make note of a new relationship because we implicitly recognize its saliency - Hence, the human being is - NOT a human being, - a name that implies a static thing, but rather, according to Deep Humanity terminology, - IS a human INTERbeCOMing, - a verb, a process that is in constant evolution - As we learn new relationships between existing engram ideas, - our symmathesetic fingerprint changes, - our meaningverse changes - and a new "human butterfly" is being born every moment

    1. Already with the idea that the universe wants to do exactly what we want to do, which is to know ourselves. You think about it. The deepest urge that you feel is to know yourself when you have it

      for - quote - The deepest urge that you feel is to know yourself - Federico Faggin - Deep Humanity - Know thyself

      quote - The deepest urge that you feel is to know yourself - Federico Faggin - (see below) - Already with the idea that the universe wants to do EXACTLY what WE want to do, - which is to KNOW OURSELVES - You think about it - The deepest urge that you feel is to know yourself when you have it

    2. Technology, great technology can continue, but we better we better think about who are who we are. And especially this technology can will allow people to see that the purpose of life is not the survival of the fittest, but it is to cooperate together, to know each other. And that is what we have ahead of us. If we want to have a better planet, we better learn how to cooperate instead of competing.

      for - quote - Federico Faggin

      quote - we better learn how to cooperate - Federico Faggin - (see below) - Technology, great technology can continue, but we better think about who we are. - And especially this technology can will allow people to see that - the purpose of life is not the survival of the fittest, but it is - to cooperate together, - to know each other. - And that is what we have ahead of us. - If we want to have a better planet, - we better learn how to cooperate instead of competing

      • This is perhaps one of the most important messages from this talk
      • Technology alone cannot save us,
        • FF advocates that the human inner transformation is equally if not more important than any kind of technological transformation
        • Indeed, from the Deep Humanity, Stop Reset Go perspective,
          • the efficacy of collective Human Inner Transformation (HIT) is intimately linked to
          • the efficacy of Social Outer Transformation (SOT)
    3. for - Federico Faggin (FF) - analytic idealism - consciousness - Deep Humanity

      summary - This is an good talk that introduces Federico Faggin's (FF) ideas about consciousness from the perspective of analytic idealism, the idea that consciousness is the most fundamental aspect of reality and that materialism is an epiphenomena of consciousness, not the other way around - Bernado Kastrup's organization, Essentia Foundation invited FF to the Netherlands to give a talking tour of his new - book "Irreducible" - https://www.collectiveinkbooks.com/essentia-books/our-books/irreducible-consciousness-life-computers-human-nature - and they visited the prestigous semiconductor design company ASML' facilities, - https://www.asml.com/en - where this insightful talk was delivered - FF reconciles scientific explanation with the hard problem of consciousness and our ordinary, everyday experience of consciousness - FF's theory offers - a good western, science-based explanatory framework that is consistent with - the experiential and theoretical framework from the east - from - Tibetan Buddhist - Zen Buddhist - Vedic - and other ancient ideas of emptiness<br /> - This framing heals the divide between science and religion that has created a meaning crisis in modernity - and by so doing, also addresses a core issue of the meaning crisis - mortality salience

  4. Aug 2024
    1. with the Verve foundation's help we set up ecologies of practices uh we have a practice called dialectic into dialogos that helps people get into mutually shared flow states of cognitive exploration and people discover collective intelligence as something that is phenomenologically present and almost agentic in what's happening

      for - comparison - John Vervaeke - Vervaeke Foundation - collective intelligence dialogues - good alignment to Indyweb individual/collective gestalt - Deep Humanity

      comparison - John Vervaeke - Vervaeke Foundation - collective intelligence dialogues - good alignment to Indyweb individual/collective gestalt - When he describes the mutually shared flow states where conversants discover collective intelligence as something that is phenomenologically present - it is a discovery of the intertwingledness between - individual and - collective - that is, the individual/collective gestalt described in Deep Humanity reference https://vervaekefoundation.or

    2. a model of the self that is inherently Collective and flowing

      for - quote - model of a Self that is flowing and collective - John Vervaeke - similiarity to - Deep Humanity foundations on emptiness

      quote - model of a Self that is flowing and collective - John Vervaeke - This is equivalent to Stop Reset Go Deep Humanity foundation on the two pillars of emptiness - change and intertwingledness

    1. Margaret Atwood implies that language is the tool of humanity and the tool of survival. They assimilate information through the use of stories, most importantly, an adaptation from long ago, as a melting pot of rationality and feeling, thought feeling machines/ entities are human.

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    1. the words know thyself were carved above the entrance of the temple temple of apollo in delphi and stand as such at the dawn of western civilization and i would suggest that at this hour of our civilization this recognition of the essential nature of our self and therefore the recognition of the essential nature of all people all animals and all things has perhaps never been more important than it is now

      for - quote - know thyself - recognizing our true nature - has never been more important than at this hour of our civilization - Rupert Spira - Deep Humanity - know thyself - rekindling wonder - awakening to our true nature - Rupert Spira

      quote - know thyself - recognizing our true nature - has never been more important than at this hour of our civilization - Rupert Spira - (see below) - The words "know thyself" were carved above the entrance of the temple temple of apollo in delphi and stand as such at the dawn of western civilization and - I would suggest that at this hour of our civilization, - this recognition of the essential nature of our self and therefore - the recognition of the essential nature of - all people - all animals and - all things - has perhaps never been more important than it is now

    1. the wonderful thing about children is that they are natural philosophers

      for - Deep Humanity - children as natural philosophers - children - are naturally philosophers

    2. for - Dr. Donna Thomas - book - Children's unexplained experiences in a post materialistic world - analytic idealism - children perspective of reality - adjacency - children as natural philosophers - Deep Humanity as reminder of our philosophical nature

      adjacency - between - Children as natural philosophers - Deep Humanity - adjacency relationship - At time 59 minute of that interview, Dr Thomas makes a very insightful observation that - children are naturally philosophers - and ask deeply philosophical questions - Another way to look at Deep Humanity is that it is reminding us of these deeply philosophical questions the see all had when we were children - but we stopped asking then as we grew out of childhood because nobody could answer them for us

    1. for - adjacency - ecology of communications - Nora Bateson -:indyweb - Deep Humanity

      Summary - A good summary of the common thread of an ecology of communication between 4 systems thinkers

      adjacency - between - ecology of communications - Nora Bateson -:Indyweb - Deep Humanity - adjacency relationship - The author summarised the salient points of a Nate Hagen Great Simplification interview with Nora Bateson on the subject of an ecology of communications - It addresses the need to use language to speak on to multiple contexts of the conversants. - The epistemologically-foundational ideas of - people centered and - interpersonal information - of the indyweb / Indranet architecture are based on the Deep Humanity ideas of - individual / collective gestalt - each individual's unique lebenswelts - the multi-meaningverse inherent in any group - symmathesetic fingerprint - perspectival knowing - salience mismatch inherent in communication due to - encoding meaning from one unique meaningverse/ lebenswelts to common language code - deciding meaning from another unique meaningverse / lebenswelt

    2. Considering oneself as separate from the rest of life is one example of such upsetting. If I imagine myself not as an “I” but as an emergent property of my ecosystem, I realise that I am (sub-ject) only insofar as we are (trans-ject).

      for - Deep Humanity - individual / collective gestalt

      Deep Humanity - individual / collective gestalt - subject / transect similar to - individual / collective gestalt

  5. Jul 2024
    1. “What if we could give people who are depressed or suffer from PTSD or anxiety or obsessive-compulsive disorder a medication, and they could wake up the next day and be fine without any side effects? That would be transformative.”

      for - Deep Humanity - alternatives to psychedelics?

      Deep Humanity - alternative to psychedelics? - Could Deep Humanity open source praxis be developed as a non- pharmacological method to achieve the same kind of de-synchronisation? - Especially.well-crafted BEing journeys?

    1. However, each of those people so intrinsically similar to you might be very different to you in many respects in their actual lives, because our cultural and environmental surroundings have an enormous influence on who we become.

      for - example - Tree metaphor of - Deep Humanity

    2. leads to an arresting realisation. It is a statistical certainty that people very similar to you and to each one of your friends and family lived in the deep past, are alive now in societies around the world, and will be born in the distant futur

      for - key insight - we are the same across deep time and space

      key insight - we are the same across deep time and space - He elaborates quite well on the fact that we are the same across deep time and space - This is the Common Human Denominator (CHD) of Deep Humanity praxis

    3. I am trying to understand where the modern world, and individuals within it, might fit into the big story of our species.

      for - adjacency - big story of our species - Deep Humanity

      adjacency - between - big story of our species - Deep Humanity - absolute - relative - adjacency relationship - This is very similar to the goals of Deep Humanity - The problem with being fully immersed into modernity - and having no sense of history - is that we start to believe that our modernity is absolute, - when in reality, it is relative

    1. the action always begins at home and I I think this idea of like seeing um the seeing one another and the Earth as an extension of like one's own self one's 00:43:35 own body and like the body politic kind of taking over again and coming back to a sense of like ground reality

      for - deep sensing - deep grounding - Deep Humanity grounding

    1. the thought has occurred to me that we need a new religion that religion is one of the few things 01:09:15 that will make people act in ways beyond their own immediate interest well i've heard a lot of people say that

      for - rapid whole system change - need for a new religion - Ronald Wright reflections

      comment - Deep Humanity is not a religion, but a deeper understanding of our own humanity, what is it to be human? - but just as important, to understand the distinction between - human nature and - nature - For if human nature is a subset of nature, - which the adjective-noun "human nature" implies - then there is something within humans that is of nature herself - Is it possible that the many fragmented spiritual paths that have emerged in different parts of the world merely reflect the different environs from which they developed, and that in fact, they all are searching for the same essence? - If so, then in perhaps the times we are in are calling us for a global recognition of our common denominators that make us ALL human, - and then the even deeper common denominator with nature herself - So what are those qualities we all have in common as human beings? - and also, what are the qualities our species has in common with nature herself? - neuroscientist David Eagleman coined the term "possibileanism". Perhaps it is that?

    2. most of the great religions in the world have been attempts to to restrain or reform uh human nature or at least uh channel our worst impulses into something 01:10:48 more productive or higher something loftier um and in this this is exactly what we need here it's something that will create a form of altruism which doesn't only extend to people we see around us now but extends 01:11:00 to the future generations

      for - rapid whole system change - need for something that will create a new form of altruism - Ronald Wright - transition - requires an experience of re-awakening transition - need for a new religion? Deep Humanity?

      comment 10 July 2024 - Deep Humanity is our attempt at this. It is not a religion, however. It is humanity, but in the deepest sense, so it is accessible to anyone in our species. Our tagline has been - Rekindling wonder in an age of crisis - However, this morning an adjacency occurred:

      adjacency - between - familiarity - wonder - adjacency relationship - Familiarity hides wonder - Richard Dawkins said: - There is an anaesthetic of familiarity, - a sedative of ordinariness - which dulls the senses and hides the wonder of existence. - For those of us not gifted in poetry, - it is at least worth while from time to time - making an effort to shake off the anaesthetic. - What is the best way of countering the sluggish habitutation brought about by our gradual crawl from babyhood? - We can't actually fly to another planet. - But we can recapture that sense of having just tumbled out to life on a new world - by looking at our own world in unfamiliar ways. - That is, when a type of experience becomes familiar through repeated sensory episodes, - we lose the feeling of wonder we had when we initially experienced it - It's much like visiting a place for the very first time. We are struck with a sense of wonder because everything is unpredictable, in a safe way. We have no idea what's around the next corner. It's a surprise. - However, once we live there, and have traced that route hundreds of times, we have transformed that first magical experience into mundane experience. - So it is with everything that makes us human, with all the foundational things about reality that we learned from the moment we were born. - They have all become jaded. We've forgotten the awe of those first experiences in this reality: - our first experience of our basic senses - our first breath of air, instead of amniotic fluid - our first integration of multiple sensory experiences into a cohesive whole - the birth of objectification - the very first application of objectification to form the object we called mOTHER - the Most significant OTHER - our first encounter with the integration of multiple sensory stimuli associated with each object we construct - our first encounter with auditory human, speech symbols - our first experience with object continuity - how objects still exist even if they disappear from view momentarily - do we remember freaking out when mOTHER disappeared from view momentarily? - our first ability to communicate with mOTHER through speech symbols - our first encounter with ability to control our bodies through our own volition - our first encounter with gravity, the pull towards the ground - our first encounter with a large bright sphere suspended in the sky - our first encounter with perspective, how objects change size in our field of view as they get nearer or farer - etc... - What's missing now, is that we have repeated all these experiences so many times, that the feeling of awe no longer emerges with life - To generate awe, the repertoire of existing experiences is insufficient - now we have to create NEW experiences, we have to create novelty - Mortality Salience can help jolt us out of this fixation on novelty, and remind us of the sacred that is already here all the time - For, what happens at the time of death? All the constructions we have taken for granted in life disappear all at once, or perhaps some before others - Hence, we begin to re-experience them as relative, as constructions, and not absolutes - All living organisms have their own unique umwelt - These umwelts are all expressions of the sacred, sensing itself in different ways

      • What is required is a kind of awakening, or re-awakening
      • When religions do their job, it gives us a framework to engage in a shared sense of the sacred, of wonder in the mundane
      • In a sense, Deep Humanity is identifying that most vital commonality in all religions and seeing all their diverse intersectionalities in simply being deeply human
      • We awakened once, when we were born into the world
        • then we fell asleep through the dream of familiarity
      • Now, we have to collectively re-awaken to the wonder we all experienced in that initial awakening experience as newborns
    3. for - progress traps - interview - Ronald Wright

      summary - In this more recent interview, Ronald Wright, author of "A Short History of Progress" and advocate of the idea of "progress traps", offers his cogent take on the world today, as refracted and reflected through an archeological lens - Wright sheds light on the relevance of history and especially archeology on our contemporary polycrisis, illustrating how, while different in details, are very similiar to the same mistakes our ancestors of every age have made - The archeology lessons of Sumeria, Stone age humans, Easter Island and more illustrate that it is dangerous to romanticize our ancestors as their mistakes cost them their civilizations, as much as the current mistakes we are now making may cost ours - I would add that our own Stop Reset Go and Deep Humanity research compliments Wright's superb work on Progress Traps with ideas borrowed from the East - specifically, Shunyata or Emptiness - Complimenting progress traps with Emptiness reveals another dimension of the perennial problem our species face since time immemorial, and in every generation henceforth - Deep Humanity integrates Progress with Emptiness, the individual with the collective, friends with enemies and proposes that we are approaching a singularity in our species, - in which all past civilizations are converging in one heterogenous entity in modernity - and the future of our species will depend on whether we can culturally adapt quickly enough to the multiple existential risks we now face - Our future as a viable evolutionary species may depend on the collective direction we move in in the next few years, of resolving the age-old quagmire of the holographic unnamable present in every one of us born into a living and dying body, continually fractures itself into violently polarized pieces. - Do we have the collective foresight to penetrate our own ignorance?

  6. Jun 2024
    1. this company's got not good for safety

      for - AI - security - Open AI - examples of poor security - high risk for humanity

      AI - security - Open AI - examples of poor security - high risk for humanity - ex-employees report very inadequate security protocols - employees have had screenshots capture while at cafes outside of Open AI offices - People like Jimmy Apple report future releases on twitter before Open AI does

    1. I'm no longer truly an individual I'm always parasitic on this 00:13:10 larger relationship

      for - adjacency - symbolic language - no longer individual - parasitic on larger relationship - Deep Humanity - individual / collective gestalt

      adjacency - between - Terrence Deacon explanation of symbolic language - symbolic language - no longer individual but parasitic on collective - Deep Humanity - individual / collective gestalt - adjacency relationship - Deacon asserts that the successful use of symbolic language implies we are no longer truly individual, that is - isolated, but rather are dependent on the collective - The Deep Humanity praxis recognizes the same intertwingledness in defining the individual/collective gestalt

    1. there are many um and that that pulls us into 00:00:26 reaction mode that has been long steeped in industrial responsiveness which is to the first order

      for - quote - progress trap - Nora Bateson

      quote - progress trap - Nora Bateson - (see below) - it's really easy to get distracted by the alarms that are ringing - and like you said, there are many that pulls us into reaction mode - that has been long steeped in industrial responsiveness - which is to the first order - that is, if something is happening we want to stop that thing from happening - whatever it is, whether it's - a refugee crisis or - a nuclear war threat or a this or a that - and that first order response does not take into account - the next and the next and the next order of consequences - so it's a kind of thinking that is very much appropriate for - engineering, - for building machines - but it's not appropriate for complex living systems

      adjacency - between - Nora Bateson comment on first order industrial responsiveness - progress trap - Stop Reset Go complexity mapping - Deep Humanity - progress trap - emptiness/shunyata - adjacency relationship - What Nora is saying is articulated within the Deep Humanity praxis using the language of progress traps - Dan O'Leary - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=dan+o%27leary - Ronald Wright - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=ronald+wright - which are the unintended consequences of progress - Deep Humanity praxis relates progress traps to the intertwingled Eastern philosophical ideas of - emptiness (shunyata) - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=emptiness - dependent arising and - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=dependent+arising - interdependent origination - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=interdependent+origination - In the context of the Stop Reset Go complexity mapping process, - to be integrated into the Indyweb / Indranet web 3 software ecosystem, - is designed to map multiple perspectives of how to solve a problem - so that we can see the many different solutions and avoid simply adopting a first order response solution - in so doing, it integrates complexity into our problem solving process and helps to mitigate - future progress traps in our solutions - The Indyweb / Indranet is a technology ecosystem designed to reflect the two pillars of emptiness: - (evolutionary) change and - interdependent origination / intertwingularity, - reflecting a universe that is fractally connected in all - dimensions and - scales - Stop Reset Go will be integrated into the Indyweb/Indranet as a specific Markin notation.

  7. May 2024
    1. There's so many different worlds So many different suns 00:02:58 And we have just one world But we live in different ones

      for - Indyweb - connecting the multimeaningverse - multimeaningverse - lebenswelt - perspectival knowing - quote - Mark Knopfler - Brothers in Arms - private inner world / public outer world - self other gestalt - adjacency - Brothers in Arms - We have just one world but live in different ones - perspectival knowing - self other gestalt - lebenswelt - semantic fingerprint - salience mismatch - Indyweb - Deep Humanity salience landscape - John Vervaeke

      quote - Mark Knopfler - Brothers in Arms - (See quote below)

      • There's so many different worlds
      • So many different suns
      • And we have just one world
      • But we live in different ones

      adjacency - between - Brothers in Arms - We have just one world but live in different ones - - perspectival knowing - self other gestalt - lebenswelt - semantic fingerprint - salience mismatch - Indyweb - John Vervaeke - salience landscape - Deep Humanity - meaningverse - multimeaningverse - adjacency relationship - This verse is so beautiful in summarizing the human condition - We each have our own unique lifeworld, what Edmund Husserl called "Lebenswelt" - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=lebenswelt - The self / other gestalt has its two poles, each belonging to two complimentary worlds: - The self has a private inner space only accessible to the individual organism - At the same time, the individual self phenomenologically experiences other living organisms, both of the same and different species - Different individual organisms can share a common public space, which for humans is navigated using the instrument of language - Deep Humanity defines the words - "meaningverse" - the individuals world of meaning - "multi-meaningverse" - the shared meaning of many individuals converging their respective individual meaningverses together - The song employs these verses to articulate the complimentary and sometimes contradictory-appearing worlds of the private-inner ad the public-outer - The semantic fingerprint of each word in an individual's vocabulary is unique to that individual as a function of - varying enculturation and social conditioning - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=semantic+fingerprint - and all these different perspectives - something cognitive scientist John Vervaeke calls "perspectival knowing" - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=John+Vervaeke - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=perspectival+knowing - can lead to what we call in Indyweb / Deep Humanity terminology "salience mismatch" (ie. misunderstanding) - derived from John Vervaeke's popularization of the term "salience landscape" - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=salience+landscape - War, hatred, crime and violence are all extreme forms of othering which emerge when we fail to understand the nature of the self/other and individual/collective gestalt

    1. this is whitehead's fallacy of misplaced concreteness

      for - key insight - Whitehead's fallacy of misplaced concreteness - adjacency - fallacy of misplaced concreteness - climate denialism - mistrust in science - polycrisis - Deep Humanity

      • the worry for Goethe and whitehead is that
        • we forget sometimes with the typical scientific method that = we can only ever apply concepts derived from our empirical experience
      • and so if we're trying to understand experience as if it were really
        • an illusion produced by
          • collisions of particles or
          • brain chemistry or
          • something that we can never in principle experience
      • what we're doing is
        • applying concepts derived from our experience
        • to an imagined realm that
          • we think is beyond experience
      • but it's not
      • This is Whitehead's fallacy of misplaced concreteness.

      key insight - Whitehead's fallacy of misplaced concreteness - This helps explain the rising rejection of science from the masses. I didn't realize there was already a name for the phenomena responsible for the emergence of collective denialist behavior

      adjacency - between - fallacy of misplaced concreteness - increasing collective rejection of science in the polycrisis - adjacency statement - Whitehead's fallacy of misplaced concreteness exactly names and describes - the growing trend of a populus rejection of climate science (climate denialism), COVID vaccine denialism, exponential growth of conspiracy theory and misinformation - because of the inability for non-elites and elites alike to concretize abstractions the same way that elite scientists and policy-makers do - Research papers have shown that the knowledge deficit model which was relied upon for decades was not accurate representation of climate denialism - Yet, I would hold that Whitehead's fallacy of misplaced concretism plays a role here - This mistrust in science is rooted in this fallacy as well as progress traps - Deep Humanity is quite steeped in Whitehead's process relational ontology and the fallacy of misplaced concreteness requires mass education for a sustainable transition - This abstract concreteness is everywhere: - Shift from Ptolemy's geocentric worldview to the Copernican heliocentric worldview - Now we are told that the sun is not fixed, but is itself rotating around the Milky Way with billions of other galaxies - scientific techniques like radiocarbon dating for dating objects in deep time - climate science - atomic physics - quantum physics - distrust of vaccines, which we cannot see - Timothy Morton's hyperobjects is related to this fallacy of misplaced concreteness. - "Seeing is believing" but we cannot directly experience the ultra large or ultra small. So we have scientific language that draws parallels to that, but it is not a direct experience. - - Those not steeped in years or decades of science have the very real option of feeling that the concepts are fallacies and don't hold as much weight as that which they can experience directly, even though those concepts have obviously produced artefacts that they use, like cellphones, the internet and airplanes.

  8. Apr 2024
    1. “Did you know that the first Matrix was designed to be a perfect human world? Where none suffered, where everyone would be happy. It was a disaster. No one would accept the program… I believe that, as a species, human beings define their reality through suffering and misery. The perfect world was a dream that your primitive cerebrum kept trying to wake up from.”
    2. “I don’t want comfort. I want God, I want poetry, I want real danger, I want freedom, and I want goodness. I want sin.”

      Exactly.

      Too many people would want conflict. The source of the conflict is not scarcity: it's human nature.

    1. what it means to be human and about our relationship with the wider community of life.

      for - Deep Humanity - individual / collective gestalt - Ernest Becker - Anthropological birth of the psychic self - timebound - symbolic - organizing principle for sensations and perceptions - Progress and Freedom - self / other duality

    1. our consciousness of self is a social construction. Symbolic self-representation is built from the outside in, which means our identities are, in essence, social products.

      for - symbolosphere - individual / collective gestalt - Deep Humanity - quote

      quote - self as social construction - our consciousness of self is a social construction. Symbolic self-representation is built from the outside in, which means our identities are, in essence, social products.

      comment - good alignment and validation for Deep Humanity's individual collective gestalt

  9. Mar 2024
    1. Internet technology accelerates connections. It does so beyond the human beings evolved ability to cope with inputs. As a result it will accelerate the bad portions of humanity of which there are many we gloss over too often with our rose colored glasses. If we don't approach the world from a humanistic perspective, the bad will swamp us.

    1. for - futures - deep time - Jose Ramos - deep time - Deep Humanity - deep time - Mutant Futures - temporal conscientization

      summary - Jose's article introduces an important new framing that can help give deep insights into the current poly-meta-perma-crisis that civilization is moving through. - This article synthesizes a diverse source of salient knowledge in the social sciences to shape a futures perspective that contextualizes modernity in deep time. - The deep time perspective helps us to remove the temporal blinders we may have on that may give us a false sense of permanence of social constructions that have been dominant in our lives.

    2. temporal conscientization” (becoming conscious of historical

      for - definition - temporal conscientization - adjacency - temporal conscientization - Deep Humanity - poly-meta-perma-crisis - terror management - denial of death - Paolo Freire - denial of death - Ernest Becker - terror management - book - Critical Consciousness

      definition - temporal conscientization - introduced by Paolo Freire n his book, temporal conscientization means becoming conscious of historical change, our - past, -present and - futures - For people to intervene in the movement of history, - people need to understand - how they got to where they are now, - the era that they are coming from, but as well to understand - the movements and potentialities of change that are leading to different futures.

      adjacency - between - temporal conscientization - Deep Humanity - poly-meta-perma-crisis - terror management theory - denial of death - adjacency statement - Deep Humanity has always elevated the idea of knowing the past, present and future in order to frame meaning for navigating our future. - This is precisely the awareness of temporal conscientization. - Deep considerations of death, - and subsequently what meaning we can derive from life - is an integral part of the Deep Humanity exercise - A major theme of religions is the afterlife, or some continuation of consciousness after the process of death - In the context of temporal conscientization, - looking and - imagining - what our - individual and - collective future - looks like - the proposal of an afterlife is a terror management strategy to cope with our denial of death - Perhaps the emergence of the present poly-meta-perma-crisis is - a cultural indication to the collective intelligence of the human social superorganism that - the time has come to develop a mature theory of life and death that is - accessible to every member of our species so that - we can put the fragmenting, isolating existential question to rest once and for all

    3. Epic Times

      for - Epic times - hypernormalization - definition - epic times - gestalt switch - Deep Humanity articulation - hypernormalization - epic times - Rapid whole system change - emptiness - epic times - adjacency - hypernormalization - epic times - Deep Humanity

      definition - epic times - In contrast to hypernormalization, which is the normalization of a state of affairs which is dysfunctional or absurd, epic times is the opposite. - Employing a deep time and space framing, epic times re-situates each of us as an integral, intertwingled component of the universe a cosmic gestalt, woven into the multi scale competency architecture of reality itself invoking feelings of: - awe, - the sacred, - the remarkable

      • In sharp contrast to hypernormalization,
        • where the absurdity or dysfunction of the present is
          • ignored,
          • obscured or
          • suppressed,
        • we can consider that we actually live in “Epic Times”.
        • The times we’re living in are in fact remarkable,
        • and we can play
          • a meaningful and
          • positive role
        • in this drama.
        • These Epic Times are calling forth
          • new ways of being and -new ways of doing
        • from us as
          • individuals and
          • communities.

      adjacency - between - hypernormalization - rapid whole system change - Deep Humanity - adjacency statement - Hypernormalization characterizes the poly-meta-perma-crisis of the anthropocene. - The GESTALT SWITCH in articulating from a hypernormalization to an epic time worldview is the essential meta reframing required to motivate the unprecedented cultural evolution transition modernity must undergo if our species is to reach the next stage of evolution

      reference - see the above annotation on "hypernormalization" - https://hyp.is/iO-mfuzLEe6SOON2-3dLqA/off-planet.medium.com/discovering-the-narratives-that-matter-to-us-327958a2daec

    4. hypernormalization

      for - definition - hypernormalisation - definition - epic times - paradigm shift - eco-anxiety - Deep Humanity articulation - hypernormalization - epic times - Rapid whole system change - emptiness - epic times - gestalt switch - epic times - adjacency - hypernormalization - epic times - Deep Humanity - Alexi Yurchak - hypernormalization

      definition - hypernormalization - the making normal of a state of affairs which is dysfunctional or absurd. - a term coined by the Russian scholar Alexi Yurchak

      adjacency - between - hypernormalization - rapid whole system change - Deep Humanity - adjacency statement - Hypernormalization characterizes the poly-meta-perma-crisis of the anthropocene. - We can articulate the open source Deep Humanity praxis currently under development in the terminology of hypernormalization and epic times: - One way to understand the open source Deep Humanity praxis currently under development is that - Deep Humanity offers a framework to become aware of the Hypernormalization within modernity - Employing an epic times perspective can help provide the necessary GESTALT SWITCH ( a term introduced by Gyuri Lajos) that shifts the current growing eco-anxiety-laden affective landscape from - fear - hopelessness - inaction - confusion - to a broader context which can inspire awe, wonder and resilient meaning

    1. for - adjacency - liberalism - ubiquity - invisibility - polycrisis - climate change - climate crisis - book - Liberalism and the Challenge of Climate Change

      summary - This is an insightful interview with Dr. Christopher Shaw as he discusses his book, Liberalism and the Challenge of Climate Change.

      adjacency - between - liberalism - ubiquity - invisibility - polycrisis - metaphor - fish in water, fish in the ocean - adjacency statement - Above all, this book points out that - liberalism is an idea that is - so ubiquitous and j - which everyone without exception is profoundly steeped within that, - like fish in water, a medium that is everywhere, the medium becomes invisible. - At the heart of - modernity's culture wars and - political polarization, - there is a kind of false dichotomy between - liberals and - conservatives, - as both are steeped in the worldview of liberalism - From the Stop Reset Go perspective, - Dr. Shaw's thesis aligns with - the Stop Reset Go Deep Humanity open source praxis, - whose essence is precisely to facilitate helping individuals to understand the powerful connection between - ubiquity and - invisibility. - via Common Human Denominators (CHD)

    2. there's the famous quote from David Foster Wallace about you know the story about the two fish

      metaphor - liberalism and fish in the water - Christopher illustrates the relationship that often persists between - something that is ubiquitous and - its invisibility - He attributes this to David Foster Wallace's metaphoric story of - two young fish swimming in a body of water and - a school of older fish come by and ask them "how's the water?" - to which they respond "what's water?"

      adjacency - between - ubiquity - invisibility - liberalism - the unintended consequences of liberalism - adjacency statement - An idea such as liberalism is so fundamental in the fabric of modernity that - everyone takes it for granted and - subsequently, it fades into invisibility - The main challenge of something that is invisible is that - if we cannot see it, - then we cannot really deal with it if there are any problems with it

      adjacency - between - Deep Humanity - Common Human Denominators (CHD) - ubiquity - invisibility - adjacency statement - This often-cited metaphor also lies at the heart of Deep Humanity, - an open source praxis that also lay at the heart of Stop Reset Go, developed precisely to deal with - tacit awareness, - hidden assumptions - deeply held and unquestioned beliefs and - ubiquitous ideas that become invisible - In fact, the Common Human Denominators (CHD) of Deep Humanity - is precisely that set of ideas that are - ubiquitously known by all humans - to such an extent that their value becomes invisible - and their appreciation thereby lost - Deep Humanity's purpose is to recover this lost appreciation in order to facilitate a sufficiently powerful collective transition out of our current poly-meta-perma-crisis

    1. it reveals that it’s those immediate experiences of the environment rather than global atmospheric concentrations of CO2 that affect people’s ideas about climate.

      insight - hyperobjects

      Comment - This of why a Deep Humanity approach that identifies and clarifies the fundamental issues is so important

  10. Feb 2024
    1. Leisure was one precondition: enough people had to be free of the demands of subsistence to have time on their hands that required filling.

      for - boredom - Deep Humanity - boredom - psychology - boredom - adjacency - boredom - insight - history - modernity

      adjacency - between - boredom - insight - history - modernity - Adjacency statement - This is an insightful observation that - the affordances of a technologically sophisticated modernity - promotes boredom by providing a means to escape it, - rather than deal with it. - The notable decline of religiosity in the West also cuts off a traditional means of getting in touch with the wonder of existence - This could explain the tiffin popularity of meditation in the West as a non religious vehicle for centering in the here and now, - as boredom is a condition of avoiding the here and now

      • Leisure was one precondition:
        • enough people had to be free of the demands of subsistence
        • to have time on their hands that required filling.
      • Modern capitalism multiplied amusements and consumables,
      • while undermining spiritual sources of meaning
      • that had once been conferred more or less automatically.
    1. for - 2nd Trump term - 2nd Trump presidency - 2024 U.S. election - existential threat for climate crisis - Title:Trump 2.0: The climate cannot survive another Trump term - Author: Michael Mann - Date: Nov 5, 2023

      Summary - Michael Mann repeats a similiar warning he made before the 2020 U.S. elections. Now the urgency is even greater. - Trump's "Project 2025" fossil-fuel -friendly plan would be a victory for the fossil fuel industry. It would - defund renewable energy research and rollout - decimate the EPA, - encourage drilling and - defund the Loss and Damage Fund, so vital for bringing the rest of the world onboard for rapid decarbonization. - Whoever wins the next U.S. election will be leading the U.S. in the most critical period of the human history because our remaining carbon budget stands at 5 years and 172 days at the current rate we are burning fossil fuels. Most of this time window overlaps with the next term of the U.S. presidency. - While Mann points out that the Inflation Reduction Act only takes us to 40% rather than Paris Climate Agreement 60% less emissions by 2030, it is still a big step in the right direction. - Trump would most definitely take a giant step in the wrong direction. - So Trump could singlehandedly set human civilization on a course of irreversible global devastation.

  11. Jan 2024
    1. In the next presidential election, 40.8 million members of Gen Z (ages 18-27 in 2024) will be eligible to vote,

      for - Gen Z influence on 2024 US election - Trump 2024 win - an existential threat to humanity - stats - Gen Z - 2024 U.S. election

      comment - Gen Z can play a role in determining the future of human civilization. How? Their vote in the upcoming 2024 U.S. election. If Donald Trump wins, it can pose an existential threat to human civilization - https://hyp.is/mwqwpsA-Ee6bAd9C2MLeKg/www.msnbc.com/opinion/msnbc-opinion/trump-2024-presidency-climate-change-rcna131928

      stats - Gen Z - 2024 U.S. election

      • In the next presidential election, 40.8 million members of Gen Z (ages 18-27 in 2024) will be eligible to vote,
        • including 8.3 million newly eligible youth (ages 18-19 in 2024)
        • who will have aged into the electorate since the 2022 midterm election.
      • These young people have tremendous potential to
        • influence elections and to
        • spur action on issues they care about
      • if they are adequately reached and supported by parties, campaigns, and organizations.
    1. for - multi scale competency architecture - Michael Levin - evolutionary biology - rapid whole system change - adjacency - multi scale competency architecture - rapid whole system change - stop reset go - Deep Humanity - Indyweb - Indranet - major evolutionary transition in individuality - MET - superorganism - cumulative cultural evolution of individuality

      adjacency - between - multi scale competency architecture - rapid whole system change - progress trap - stop reset go - Deep Humanity - Indyweb - Indranet - major evolutionary transition in individuality - MET - superorganism - cumulative cultural evolution of individuality - adjacency statement - The idea of multi scale competency architecture can be extended to apply to the cultural level. - in the context of humanity's current existential poly /meta/ perma crisis, - rapid whole system change - (a cultural behavioural paradigm shift) - is required within a few short years - to avoid the worst impacts of - catastrophic, - anthropogenic - climate change, which is entangled with a host of other earth system boundary violations including - biodiversity loss - fresh water scarcity - - the driver of evolution through major evolutionary transitions in individuality has given rise to the level of cultural superorganisms that include all previous levels - progress and its intended consequences of progress traps play a major role in determining the future evolutionary trajectory of our and many other species - our species is faced with a few choice permutations in this regard: - individually regulate behaviour aligned with a future within earth system boundaries - collectively regulate behaviour aligned with a future within earth system boundaries - pursue sluggish green growth / carbon transition that is effectively tinkering at the margins of rapid whole system change - BAU - currently, there doesn't appear to be any feasible permutation of any of the above choices - There is insufficient worldview alignment to create the unity at scale for report whole system change - individual incumbent state and corporate actors still cling too tightly to the old, destructive regime, - creating friction that keeps the actual rate of change below the required - Stop Reset Go, couched within the Deep Humanity praxis and operationalized through the Indyweb / Indranet individual / collective open learning system provides a multi-dimensional tool for a deep educational paradigm shift that can accelerate both individual and collective upregulation of system change

    1. So organized, initiatives can collectively co-evolve and co-emerge into a purposeful transformation system oriented towards whole system change

      for - quote - whole system change - bottom up whole system change - open function SRG/ Deep Humanity/ Indyweb / Indranet / TPF framework - definition - transformation catalyst

      quote - (see below) - A transformation catalyst is an actor who - brings together numerous initiatives and actors around a shared and co-defined set of interests - with an action agenda in mind. - The TC stewards these actors through a set of three general (dialogue- and action-based) processes that can be adapted - to the unique context, needs, and interests - of each system and its players. - So organized, initiatives can collectively co-evolve and co-emerge - into a purposeful transformation system - oriented towards whole system change in a given context (which could happen - locally, - regionally, - bioregionally, or even more broadly - depending on the actors and orientations involved

    1. How do we support the emergence of a powerful GCM that expresses strategic and relational congruences (of analysis and action) within a GCM where diversity (ontological and epistemological) is inherent?

      for - question - uniting amongst diversity - GCM - global citizens movement

      • How do we support the emergence of a powerful GCM
      • that expresses
        • strategic and
        • relational congruences (of - analysis and - action)
      • within a GCM where diversity (
      • ontological and
      • epistemological)
      • is inherent?

      Comment - Deep Humanity, with Common Human Denominators could be proposed as a unifying framework

    1. It seems to me farmore likely that a robotic existence would not be like a human one inany sense that we understand, that the robots would in no sense be ourchildren, that on this path our humanity may well be lost.

      Here would be a good place to give a solid definition of humanity? What makes it special beyond the "self"?

      We are genetically very closely related to great apes and chimpanzees and less closely to dogs, cats, and even rats. Do we miss our dogicity? Or ratanity?

      What if the robot/human mix is somehow even more interesting and transcendent than humanity? His negativity doesn't leave any space for this possible eventuality.

    2. But if we are downloaded into our technology, what are the chancesthat we will thereafter be ourselves or even human?

      reminiscent of the quote:

      Life imitates art. We shape our tools and thereafter they shape us.<br /> —John M. Culkin, “A Schoolman’s Guide to Marshall McLuhan” (The Saturday Review, March 1967) (Culkin was a friend and colleague of Marshall McLuhan)<br /> (see: https://hypothes.is/a/6Znx6MiMEeu3ljcVBsKNOw)

      or the earlier version:

      But lo! men have become the tools of their tools. The man who independently plucked the fruits when he was hungry is become a farmer; and he who stood under a tree for shelter, a housekeeper.<br /> —Henry David Thoreau, Walden, p41 <br /> (see: https://hypothes.is/a/vooPrPkwEe2r_4MIb6tlFw)

    1. the uh communist party has written into their constitution this um ideal of moving towards what they call ecological civilization 00:22:13 and whitehead's work and ideas play a big part in that

      for - adjacency - China - ecological civilization - Whitehead - process studies - Deep Humanity - Indyweb

      adjacency - between - China - process studies - ecological civilization - Deep Humanity - Indyweb - adjacency statement - The communist government of China has written into their constitution the ideal of moving towards an ecological civilization - Whitehead's work plays a key role in that - This attests to the strategic role that Whitehead's philosophy plays - This is salient because Stop Reset Go's Deep Humanity and the Indyweb are based on the same process relational ontology

    1. for - Rainbow body - Deep Humanity - superorganism - multi-level communication - adjacency between - contemplative practice - direct experience of body's cellular activity

      summary - Father Tiso and his catholic lineage combined with scholarship in Tibetan studies places him in a unique position for interfaith dialogue - His research interest in investigating the extraordinary and unexplained Tibetan meditation phenomena of Rainbow Body manifested by the greatest practitioners at the time of death (including contemporary ones) sheds light on the Rainbow Body phenomena in many spiritual traditions and challenges the scientific community to come up with an explanation for it. - If scientifically proven true, it offers an extraordinary possibility of human potential - Contemplation could be the practice technique that could directly bridge normal human consciousness with the microscopic world around us, which to date, is only accessible through scientific instrumentation.

      question - Does deep contemplative practice offers a direct access to the microscopic reality? - If so, how does it accomplish this direct communication with human cells, and indeed, even the universe itself? - Father Tiso shares centuries old recorded visual drawings of experiences reported by Rainbow Body practitioners and speculates whether these drawings represent direct experience of the cellular scale of our human form - Indeed, could it even be at the quantum level of experience, since rainbows are an optical phenomenal?

    1. for - spiritual collectives - non-dogmatic spirituality

      summary adjacency between - spiritual collectives - Deep Humanity - Adjacency statement - There is a growing movement of people disenchanted with the contradictions, trauma or dogma of many mainstream religions. - Evangelical pastors and followers are converting to a more open and inclusive spiritual practice. - This growing movement has close resemblance to Deep Humanity in its openess to all religions and spiritual practices as long as they do not bring harm, and the lack of dogmatism. - There could be a good opportunity for synergies since spiritual collectives take an open source / commons approach to spiritual practice wherein we collaborate to surface the best principles to live by. - From a commons / open source perspective, we give this the name - open source religion - open source spirituality

  12. Dec 2023
    1. ‘progress traps’:
      • for: progress trap, Inner Development Goals, SoNeC, SRG Mapping Tool

      • comment

        • nice! (emoji: pleasant surprise) I wonder if Ferial or Joseph gave some inputs here, or was the SoNeC team already familiar with progress traps?
        • SRG mapping tool and Deep Humanity are designed to reveal complexity emerging from multiple, diverse perspectives mapped together so can compliment SoNeC application of Inner Development Goals
    2. Most people affected by aresource system can participate(although many do not) in modifyingthe rules of use
      • for: question - SONEC community governance - participation

      • question: SONEC community governance - participation

        • Communities have such diversity, multimeaningverse of lifeworlds converged
        • So many different capacities, limitations and worldviewes - I would recommend the Deep Humanity multi-meaningverse is important as a framework to mitigate misinterpretation
    1. without a World En-cyclopedia to hold men's minds togetherin something like a common interpreta-tion of reality there is no hope whateverof anything but an accidental and transi-tory alleviation to any of our world trou-bles. As mankind is so it will remainuntil it pulls its mind together. And if itdoes not pull its mind together then I donot see how it can help but decline.Never was a living species more peril-ously poised than ours at the presenttime. If it does not take thoughtto endits present mental indecisiveness catastro-phe lies ahead. Our species may yet endits strange eventful history as just the last,the cleverest, of the great apes. Thegreat ape that was clever-but not cleverenough. It could escape from mostthings but not from its own mental con-fusion.
      • for: science and religion, flat earth misconception, DH, Deep Humanity - science and religion - historical relationship

      • summary

        • Dutch historian Jochem Boodt explains how fake news isn't something new, but as old as the history books!
        • Science and religion were not antagonist in early Western history, as is believed today. This was fake news fabricated in a fascinating way.
        • He uses the example of the common misconception that before Columbus, people thought the earth was flat.
      • annotate
      • for: evolutionary biology, big history, DH, Deep Humanity, theories of consciousness, ESP project, Earth Species Project, Michael Levin, animal communication, symbiocene

      • title: The Deep History of Ourselves: The Four-Billion-Year Story of How We Got Conscious Brains

      • author: Joseph LeDoux
      • date: Jan. 2023
      • doi: 0.1080/09515089.2022.2160311

      • ABSTRACT

        • The essence of who we are depends on our brains.
        • They enable us to think, to
          • feel joy and sorrow,
          • communicate through speech,
          • reflect on the moments of our lives, and to
            • anticipate,
            • plan for, and
            • worry about our imagined futures.
        • Although some of our abilities are comparatively new, key features of our behavior have deep roots that can be traced to the beginning of life.
        • By following the story of behavior, step-by-step, over its roughly four-billion-year trajectory,
          • we come to understand both
            • how similar we are to all organisms that have ever lived, and
            • how different we are from even our closest animal relatives.
        • We care about our differences because they are ours. But differences do not make us superior; they simply make us different.
      • comment

        • good article to contribute to a narrative of the symbiocene and a shift of humanity to belonging to nature as one species, instead of dominating nature as the apex species
      • question
        • @Gyuri, Could indranet search algorithm have made the connection between this article and the symbiocene artilces in my mindplex had I not explicitly made the associations manually through my tags? It needs to be able to do this
      • Also interesting to see how this materialistic outlook of consciousness
        • which is similiar to the Earth Species Project work and Michael Levin's work on synthesizing new laboratory life forms to answer evolutionary questions about intelligence
      • relates to nonmaterial ideas about consciousness
    1. this is why i spend so much 00:45:58 time inside people's minds and talking about psychology and social psychology that that it's a kind of human stupidity or or hubris uh lack of moral compass 00:46:09 incapacity to see the world as other people see it that that we need to address and so in the book that's why i spent a lot of time providing people with some basic tools so they can for instance understand 00:46:21 other people's worldviews better
      • for:Deep Humanity - worldviews, worldview - tools
    2. right at the top of my list is our absolutely disastrous relationship with the natural systems around us
      • for: top challenges humanity faces

      • top challenges

        • our relation to the natural world and pushing natural systems to their limits
          • climate change is a symptom of that
      • for: Deep Humanity - business transition, DH - business transition

      • summary

        • fear of the old system dying, and therefore of death in general is something top executives are dealing with, and not very well.
        • Deep Humanity mortality salience BEing journeys are a valuable tool to help with the transition of business and industry
    1. In the past seven years alone I’ve given more than 500 talks and interviews about regeneration, and I sense the same fear again and again in most leaders. A fear of fully embracing a regenerative transition because it means they need to let go of most of what they have been taught is good business and leadership. They need to surrender to a landscape that doesn’t have a fixed toolbox, process-plans, checklists and business models and it scares the shit out of most executives.
      • for: transition - business world - fear, DH - business application, Deep Humanity - Business application
  13. Nov 2023
    1. if you look at somewhere like the UK 75% of all our flights are made by just 15% of the population and we know who that 15% are you know they're not the average person or the poor person so we're not talking about 00:12:49 someone who flies occasionally away on holiday we're talking about people who fly really regularly they have their second homes they have their big mansions they have their large cars and this particular group all of those 00:13:02 things will have to change
      • for: elites - lifestyle change, great simplification, worldview transition -materially-excessive and wonder-poor to materially- sufficient and wonder-rich, awakening wonder, Deep Humanity, BEing journeys

      • comment

      • possible way to have more than one home
      • a group can co-create and mutually invest in a regenerative timeshare
        • an example is to co-invest in a regenerative local community economy based around a regerative agroforestry system which has community owned and supported agriculture with year round Regenerative work and sustainable accommodations
        • Deep Humanity BEing journeys can play a role to re-awaken wonder
      • for: Deep Humanity, epoche, BEing journey, Douglas Harding, Zen, emptiness, awakening, the Headless Way

      • summary

      • adjacency between
        • Kensho
        • Zen
        • Douglas Harding's Headless Way
      • adjacency statement

        • this paper explores the parallels between Zen b experienced of Kensho and Douglas Harding's Headless Way
      • question

        • can this technique be adapted for Deep Humanity BEing journeys and mass awakening /epoche?
      • for: BEing journey - adapt to, DH, Deep Humanity

      • comment

        • Potentiality coupled with limitations - Daseitz Suzuki and the elbow does not bend backwards.
        • The experience of the unnamable quality present in every moment - infinite potentiality
        • The mundane is the extraordinary. Even when we name it and discover it in all our scientific discoveries and articulate it, and mass produce technologies with it, is is still miraculous
      • adjacency

        • Nora Bateson's book Combining and the Douglas Rushkoff podcast interview
        • potentiality
      • adjacency statement
        • both are alluding to the pure potentiality latent in the moment
        • language can be contextualized as an unfolding of the space of potentiality to a specific trajectory. Each word added to the previous one to form a sentence is a choice in an infinite, abstract space of symbols that communicates intentionality and is designed to focus the attention of the listener to one very narrow aspect of the enormous field of infinite potentiality
    1. After I had been searching for ways to flesh out this parallel between contemplative and scientific research, through the common element of a lab method, I finally stumbled upon the Husserlian epoche as a stepping stone or connection piece between the two
      • for: bridge between - scientific and contemplative world

      • comment

        • this describes my current strong interest in the epoche as a potentially b transformative Deep Humanity BEing journey tool
    2. Husserl was affected by the application of the epoche in ways that may seem odd when one contemplates the epoche in the usual way, as only an intellectual game. Towards the end of his life, Husserl described the epoche as a `complete personal transformation, comparable in the beginning to a religious conversion' [The Crisis of European Sciences, 1970, Northwestern Univ. Pr., p. 137].
      • for: adjacency - epoche - enlightenment - awareness

      • comment

        • it is this deeper sense of the epoche which is salient to use potential as a tool for deep transformation in Deep Humanity or other open transformation praxis'.
    3. beginning student quickly learns which questions to ask and which not to ask. And after years of not asking, even remote memories of those questions fade into the background. Reviving those questions, in more mature ways, is one step towards an attempt to regain innocence, to retain a beginner's mind, and from that viewpoint to look at science as a whole.
      • for: beginning mind, beginner's mind, regaining innocence, meme - regaining innocence
      • for: epoche, epoche - interfaith applications, bracketing, applied epoche, Deep Humanity, DH, polycrisis, political polarization, religious polarization, epoche - research application

      • comment

        • I performed Google search for "Epoche and application to interfaith religion"
        • The reason is that I am exploring a hunch of the salience of applying epoche for deep interfaith understanding
        • political polarization constitutes an existential threat and is one important crisis in our current polycrisis
        • Unless we find ways to effectively and rapidly reduce polarization, the other crisis's such as climate crisis, biodiversity crisis and inequality crisis will likely not be resolved
        • religious polarization form ingroups / outgroups and is a major contributing factor to political polarization and violent conflict
        • hence it becomes important to understand how interfaith understanding can be enhanced
        • epoche appears to be one possible way to accelerate interfaith understanding
    1. 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

    1. I'm tempted to say you can look at uh broadscale social organization uh or like Network Dynamics as an even larger portion of that light 00:32:43 cone but it doesn't seem to have the same continuity well I don't you mean uh it doesn't uh like first person continuity like it doesn't like you think it doesn't it isn't like anything to be 00:32:55 that social AG agent right and and we we both are I think sympathetic to pan psychism so saying even if we only have conscious access to what it's like to be 00:33:08 us at this higher level like it's there's it's possible that there's something that it's like to be a cell but I'm not sure it's possible that there's something that there's something it's like to be say a country
      • for: social superorganism - vs human multicellular being, social superorganism, Homni, major evolutionary transition, MET, MET in Individuality, Indyweb, Indranet, Indyweb/Indranet, CCE cumulative cultural evolution, symmathesy, Gyuri Lajos, individual/collective gestalt, interwingled sensemaking, Deep Humanity, DH, meta crisis, meaning crisis, polycrisis

      • comment

        • True, there is no physical cohesion that binds human beings together into a larger organism, but there is another dimension - informational cohesion.
        • This informational cohesion expresses itself in cumulative cultural evolution. Even this very discussion they are having is an example of that
        • The social superorganism is therefore composed of an informational body and not a physical one and one can think of its major mentations as collective, consensual ideas such as popular memes, movements, governmental or business actions and policies
        • I slept on this and this morning, realized how salient Adam's question was to my own work
          • The comments here build and expand upon what I thought yesterday (my original annotations)
          • The main connections to my own sense-making work are:
            • Within our specific human species, the deep entanglement between self and other (the terminology that our Deep Humanity praxis terms the "individual / collective gestalt")
            • The Deep Humanity / SRG claim that the concurrent meaning / meta / poly crisis may be an evolutionary test foreshadowing the next possible Major Evolutionary Transition in Individuality.<br /> - https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=MET+in+Individuality
              • As Adam notes, collective consciousness may be more a metaphorical rather than a literal so a social superorganism, (one reference refers to it as Homni
              • may be metaphorical only as this higher order individual lacks the physical signaling system to create a biological coherence that, for instance, an animal body possesses.
              • Nevertheless, the informational connections do exist that bind individual humans together and it is not trivial.
              • Indeed, this is exactly what has catapulted our species into modernity where our cumulative cultural evolution (CCE) has defined the concurrent successes and failures of our species. Modernity's meaning / meta / polycrisis and progress traps are a direct result of CCE.
              • Humanity's intentions and its consequences, both intended and unintended are what has come to shape the entire trajectory of the biosphere. So the impacts of human CCE are not trivial at all. Indeed, a paper has been written proposing that human information systems could be the next Major System Transition (MST) that could lead to another future MET that melds biotic and abiotic
              • This circles back to Adam's question and what has just emerged for me is this question:
                • Is it possible that we could evolve in some kind of hybrid direction where we are biologically still separate individuals BUT deeply intertwingled informationally through CCE and something like the theoretical Indyweb/Indranet which is an explicit articulation of our theoretical informational connectivity?
                • In other words, could "collective consciousness be explicitly defined in terms of an explicit, externalized information system reflecting intertwingled individual/collective learning?
            • The Indyweb / Indranet informational laminin protein / connective tissue that informationally binds individuals to others in an explicit, externalized means of connecting the individual informational nodes of the social superorganism, giving it "collective consciousness" (whereas prior to Indyweb / Indranet, this informational laminin/connective tissue was not systematically developed so all informational connection, for example of the existing internet, is incomplete and adhoc)
            • The major trajectory paths that global or localized cultural populations take can become an indication of the behavior of collective consciousness.
              • Voting, both formal and informal is an expression of consensus leading to consensual behavior and the consensual behavior could be a reflection of Homni's collective consciousness
      • insight

        • While socially annotating this video, a few insights occurred after last night's sleep:
          • Hypothes.is lacks timebound sequence granularity. Indyweb / Indranet has this feature built in and we need it for social annotation. Why? All the information within this particular annotation cannot be machine sorted into a time series. As the social annotator, I actually have to point out which information came first, second, etc. This entire comment, for instance was written AFTER the original very short annotation. Extra tags were updated to reflect the large comment.
          • I gained a new realization of the relationship and intertwingularity of individual / collective learning while writing and reflecting on this social annotation. I think it's because of Adam's question that really revolves around MET of Individuality and the 3 conversant's questioning of the fluid and fuzzy boundary between "self" and "other"
            • Namely, within Indyweb / Indranet there are two learning pillars that make up the entirety of external sensemaking:
              • the first is social annotation of the work of others
              • the second is our own synthesis of what we learned from others (ie. our social annotations)
            • It is the integration of these two pillars that is the sum of our sensemaking parts. Social annotations allow us to sample the edge of the sensemaking work of others. After all, when we ingest one specific information source of others, it is only one of possibly many. Social annotations reflect how our whole interacts with their part. However, we may then integrate that peripheral information of the other more deeply into our own sensemaking work, and that's where we must have our own central synthesizing Indyweb / Indranet space to do that work.
            • It is this interplay between different poles that constitute CCE and symmathesy, mutual learning.
            • adjacency between
              • Indyweb / Indranet name space
              • Indranet
              • automatic vs manual references / citations
            • adjacency statement
              • Oh man, it's so painful to have to insert all these references and citations when Indranet is designed to do all this! A valuable new meme just emerged to express this:
                • Pain between the existing present situation and the imagined future of the same si the fuel that drives innovation.
      • quote: Gien

        • Pain between an existing present situation and an imagined, improved future is the fuel that drives innovation.
      • date: 2023, Nov 8
      • for: epoche, epoche - interfaith applications, Deep Humanity, DH, polycrisis, poltical polarization, religious polarization, hermenneutic, hermeneutical phenomenological method

      • summary

        • a very insightful paper
      • comment

        • I performed Google search for "Epoche and application to interfaith religion"
        • The reason is that I am exploring a hunch of the salience of applying epoche for deep interfaith understanding
        • political polarization constitutes an existential threat and is one important crisis in our current polycrisis
        • Unless we find ways to effectively and rapidly reduce polarization, the other crisis's such as climate crisis, biodiversity crisis and inequality crisis will likely not be resolved
        • religious polarization form ingroups / outgroups and is a major contributing factor to political polarization and violent conflict
        • hence it becomes important to understand how interfaith understanding can be enhanced
        • epoche appears to be one possible way to accelerate interfaith understanding
    1. On the Function of the Epoche inPhenomenological Interpretations of Religion
      • for: epoche, epoche - interfaith applications, Deep Humanity, DH, polycrisis, political polarization, religious polarization

      • comment

        • I performed Google search for "Epoche and application to interfaith religion"
        • The reason is that I am exploring a hunch of the salience of applying epoche for deep interfaith understanding
        • political polarization constitutes an existential threat and is one important crisis in our current polycrisis
        • Unless we find ways to effectively and rapidly reduce polarization, the other crisis's such as climate crisis, biodiversity crisis and inequality crisis will likely not be resolved
        • religious polarization form ingroups / outgroups and is a major contributing factor to political polarization and violent conflict
        • hence it becomes important to understand how interfaith understanding can be enhanced
        • epoche appears to be one possible way to accelerate interfaith understanding
      • for: Deep Humanity, DH, Jessica Denson, David Rothkopf, ethno-nationalism
      • summary
        • good interview with writer David RothKopf exploring the ethno-nationalist parallels between ethno-nationalist authoritarian leaders, in particular Trump and Netenyahu and the continuous attempt to subvert democracy. The discussion also explores the dangers of attempts to inject religion into government and the historical background and reason why the founders of the United States explicitly separated church from state.
        • it's important to understand all perspectives, and how people define "right" and "good" from their perspective
        • EVERYONE wants a good life, but these definitions may vary greatly. We need to map out the nuances
        • adjacency between
          • Trump
          • Israel-Hamas conflict and Benjamin Netenyahu
  14. Oct 2023
    1. I'm saying these 00:55:43 things and they're Landing in you but that doesn't mean I'm saying what I'm saying it means that the way that it's Landing in you and taking shape and finding form and moving as a Crooked Tree is different than every single person 00:55:58 here
      • for: Deep Humanity, perspectival knowing
    1. I 00:47:39 haven't heard any suggestion from anywhere in the world uh for a better order than the besmed liberal order which is based again on the very basic 00:47:52 understanding that all humans share the the same basic experiences and therefore we all share some common interests that the pain of as it's 00:48:05 biological that pain and and and despair and sadness they are the same in Israelis and Palestinians in Russians in ukrainians and this simple realization is the basis for the liberal Glo Global 00:48:18 Order
      • global liberal order, common human denominators, CHD, adjacency, adjancency - global liberal order - common human denominators - Deep Humanity, Yuval Noah Harari

      • adjacency

        • between
          • global liberal order
          • common human denominators (CHD)
          • Deep Humanity
      • adjacency statement
        • Yuval raised an interesting perspective I've never thought about with respect to the global liberal order
        • He points out that the essence of the global liberal order is that all humans share fundamental features
        • This aligns with Deep Humanity's Common Human Denominators (CHD)
        • The name 'global liberal order' has come to have a polarizing impact (liberals vs conservatives).
        • As pointed out in other places, liberal and conservative polarization is inherently partial truths and unreal abstractions.
          • Most human beings are both liberal AND conservative
        • Given the intractability of the problem, humanity is insufficient to deal with it
          • Nonlinear, alternative ways may have better success, including Deep Humanity, that looks at the Common Human Denominators as the foundational layer we all share as humans
    1. Because if we do not work on our humanity, our humanity will work on us.
      • 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
  15. Sep 2023
      • 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.
    1. ou certainly have a light cone that does not belong to any of your pieces
      • 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
    1. ‘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.’
      • 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
    2. , a fundamentally unitary conception of self and other.
      • 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
    3. Save Share Tweet EmailJames Barnesis a psychotherapist, lecturer and writer with a background in psychoanalysis and philosophy. He has a psychotherapy practice in Exeter, UK, and sees clients remotely.Edited by Christian JarrettSyndicate this idea Save Share Tweet EmailFor Donald Winnicott, your psyche isn’t just in your head – it emerges from your relationships with others and the world

      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:
  16. Aug 2023
    1. One of the core principles of Hermetic philosophy is the principle of Mentalism, which states that all things are created from and expand from the mind.
      • 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/
    2. 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.
      • 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
    1. But it's so essential that we go to this place that our brain gave us a solution. Evolution gave us a solution. And it's possibly one of the most profound perceptual experiences. And it's the experience of awe.

      -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

  17. Jul 2023
    1. 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.
      • 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.
  18. bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link
    1. forms might be asso-ciated with structures
      • 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
    2. ideas or images that are generated in the mental realm
      • 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
    1. length of life is not by a million miles as important as the quality of that life and we will all die of something one day we must focus on quality not quantity of 00:12:55 life
      • 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?
    2. the sense of something sacred that is 00:11:00 very real but beyond everyday language
      • the sense of something sacred

      • comment

        • Deep Humanity alignment
    3. why is this I suggest it is because we have no longer the foggiest idea what a human life is about
      • comment
        • Deep Humanity addresses this
  19. Jun 2023
    1. madri

      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

    2. Considerate la vostra semenza: Fatti non foste a viver come bruti, Ma per seguir virtute e conoscenza.

      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

    3. e che riguarda noi due, che osiamo ragionare di queste cose con le stanghe della zuppa sulle spalle

      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

    4. gigantesco

      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

    1. gigantesco

      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

    2. Considerate la vostra semenza: Fatti non foste a viver come bruti, Ma per seguir virtute e conoscenza.

      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

    1. “The purpose of our life should be to build up the Zion of our God, to gather the House of Israel, … store up treasures of knowledge and wisdom in our own understandings, purify our own hearts and prepare a people to meet the Lord when he comes. … “We have no business here other than to build up and establish the Zion of God. It must be done according to the will and law of God [see D&C 105:5], after that pattern and order by which Enoch built up and perfected the former-day Zion, which was taken away to heaven. … We, through our faithfulness, must prepare ourselves to meet Zion from above when it shall return to earth, and to abide the brightness and glory of its coming” (Teachings of Presidents of the Church: Brigham Young [1997], 111–12).

      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

    1. the positive ones is we become good parents we spoke about this last time we we met uh and and it's the only outcome it's the only way I believe we can 01:14:34 create a better future
      • comment
        • the best possible outcome for AI
        • is that we human better
        • othering is significantly reduced
        • the sacred is rediscovered
    2. AI could manipulate or figure out a way to kill humans your 10 years time will be hiding from the machines if you don't have kids maybe wait a number of years 00:01:43 just so that we have a bit of certainty
      • claim
        • AI could find a way to kill humans in the next few years
  20. Mar 2023
    1. How do we make them ‘‘benefit humanity as a whole’’ when humanity itself can’t agree on basic facts, much less core ethics and civic values?
    2. Right before we left our lunch, Sam Altman quoted a saying of Ilya Sutskever’s: ‘‘One thing that Ilya says — which I always think sounds a little bit tech-utopian, but it sticks in your memory — is, ‘It’s very important that we build an A.G.I. that loves humanity.’ ’’
    1. The European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. And who seems most expert at dehumanizing other people? And why? Soldiers who have seen a lot of combat learn to do this to the enemy before going back into combat. Murderers do it before going out to commit murder. Nazi SS guards did it to concentration camp inmates. Cops do it. Corporation leaders do it to the workers they send into uranium mines and steel mills. Politicians do it to everyone in sight. And what the process has in common for each group doing the dehumanizing is that it makes it all right to kill and otherwise destroy other people. 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.
      • 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
  21. Feb 2023
    1. morton suggests our worlds are perforated there they're not 00:03:54 complete in them in and of themselves so this sensory screen actually has holes in it and the worlds of others are also perforated and they these worlds are 00:04:07 constantly leaking into and out of one another so it's not that the sensory screen isn't there it's not that the ego isn't projecting but the screen has 00:04:17 holes in it and we're all inextricably bound up our fragile worlds are constantly overlapping with one another bumping into one another
      • 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
  22. Jan 2023
    1. Regarding climate change, it is as if humanity stands poised before two buttons: one is an economic and cultural reset, while the other triggers a self-destruct sequence. As a community of nations, we can’t seem to agree on which is which. Or, even if we did, we don’t seem to have the collective political will to stop those who seem intent on pushing the self-destruct button—in order, they say, to protect our liberty.

      !- 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

    2. The old humanisms have not so much died as faded away. Alarms about the danger of climate change have been sounded now for so long that urgency is also fading, not the objective reasons for urgency—they burn more brightly than ever—but the willingness or even capacity in many societies to feel it.[19] Indeed, countless Americans won’t submit to a Covid-19 vaccine even though this fundamental gesture of solidarity makes one’s life not merely safer, but better. But as Secretary General Guterres reminds us, there will be no vaccine for climate change. Americans might not take it even if there were. Where can we find the subjunctive politics we need?

      !- 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

    3. The posture of democratic citizenship is avowal of rights and obligations of membership in a civic community. The rationale for this is the moral and political goodness of a civic way of living and the shared promise of human self-realization through interdependence. As such it is the exemplary, most inclusive form of membership; it is a precondition for the sustainability in the modern secular era of other expressions of membership in our lives—social, economic, kinship, familial, and intimate.[17] Again, citizenship avows—makes a vow, takes on a trust—on behalf of a future of moral and political potential toward which it is reasonable to strive. Citizenship is iterative and ongoing; it provides continuity and provokes innovation; each generation of democratic citizens begins a new story of the demos and continues an ongoing one.[18]

      !- 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

    4. Let me pose the question in the following way: Is the condition of autonomia fulfilled or undermined by the condition of sumbiōsis? Could it be that autos and sumbios—the most fully realized, best self and the companion—are two sides of the same coin; that is to say, entangled?

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

    5. Such relational practices of recognition avow that concern and respect are due to others as persons of inherent, not simply instrumental, worth.

      !- 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

    6. new way of seeing could lead to loss of dignity, oppression, and even greater inequality; there are many historical examples of that.[10] But there is also the open horizon of new ways of being that are more humane, more authentic, more just. This horizon is what political theorist William Connolly refers to when he says: “Today perhaps it is wise to try to transfigure the old humanisms that have played important roles in Euro-American states into multiple affirmations of entangled humanism in a fragile world.”[11]

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

    1. he regards   00:01:35 the idea of isolated individual as a myth  what interested david much more was a dialogue   he believed that it is only in dialogue in the  class of opinions where answers are formed and how   human consciousness is born we humans according to  david are the product of our social relationship   that's why it was so important for him  to be involved in a situation in which   00:02:03 people think and act collectively and david  grabber foundation will follow the same path

      !- 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

    1. We know the information. But information is not changing our minds. Most people make decisions on the basis of feelings, including the most important decisions in life – what football team you support, who you marry, which house you live in. That is how we make choices.”  “Thought is at the basis of our feelings, and before we have ideas we have feelings that lead to those ideas. So how do we change minds? A change in feelings changes minds.”

      !- "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

  23. Dec 2022
    1. 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

      !- 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

    1. I don't know how this will look like. What I do think is it will come to cultural identity. What is the cultural identity? And that's what we will all gravitate to, and we'll gravitate.

      !- 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)?

  24. Oct 2022
  25. Sep 2022
    1. the human brain I've argued for at least two million years has co-evolved with the emergence of these distributed networks and it can't realize its design 00:02:13 potential is to say we wouldn't even be speaking for example until it is immersed in such a network these networks themselves 00:02:24 generate complex cognitive structures which were connected to and which reformat our our brains and therefore the brains task is is very complex we have to assimilate the structures of 00:02:37 culture and manage them and I'm going to argue that a lot of our most complex thinking strategies are actually culturally imposed in the starting point 00:02:51 of the human journey

      !- 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

    1. Our difficult journey ends in acceptance. Not an acceptance of hope-lessness but an acceptance that our familiar nationcentric way of thinking nolonger serves us and we can let it go. Acceptance, then, is not a capitulationbut a new liberation: we learn to see ourselves and the world with freshworldcentric eyes.

      !- 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

    2. On this road we encounter the psychological obstacles to adoptingnew thinking as recognizable staging posts along the road: denial, anger,bargaining, depression and, finally, acceptance.

      !- 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

    3. The problem is that adopting new thinking means first loosening andletting go of our existing way, and this involves a terrifying transition.Rather like the mythological bird the phoenix that first had to die andturn to ashes before being reborn, new life can only arise when somethinghas been let go. We have to go through a grieving process for what we arelosing, similar to the one we might experience if someone close to us dies.It can be thought of as a difficult journey – painful but necessary

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

    4. This book takes an entirelyfresh approach by focusing on globalization’s inner aspects – the way wethink and feel about it as individuals and as cultures and how it impedesour ability to solve global problems.

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

    1. Describing himself as a “messenger from the past”, Berger says that this discovery destroyed the preconceptions of a progressive, linear development of humans from apelike ancestors to what we are now. H. naledi is now dated at between 236,000 and 335,000 years old and was, therefore, a contemporary of Homo sapiens at that stage, which proves that a small-brained hominid was living side by side with its large-brained cousin, who is supposed to represent the apotheosis of sentient beings.

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

    1. once in a while you get a cop out at kerpow is out of that world it's actually an escape from that world

      !- 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

  26. Jul 2022
    1. we term these individually constructed networks by the aggregate namepersonware. Serving as a medium between the individual and the social world, personware provides aself-reinforced and self-cohered narrative of the individual and its relationships with society. It is boththe sense-maker and the sense being made of social reality entangled into an interactive autopoieticconstruct. It maintains a personal line of continuity that interfaces with the broader societal threads bymeans of concrete intentional cognitive selections. These cognitive selections determine how individualminds represent (encode) the state of affairs of the world in language, how they communicate theserepresentations and how they further decode received communications into an understanding of thestate of affairs of the world that eventually trigger actions in the world and further cognitive selections.At moments of decision, that is, attempting to make a choice to affect the world, the human is thusmore often than not symbolically pre-situated. He enacts a personal narrative of which he is hardlythe author and to which almost every decision is knitted in.

      !- 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

    2. Can they reshape the contours and boundaries of their socialsituations instead of being shaped by them?

      !- 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"

    3. Consequently, theshape of the gridlock [9], in which further progression towards an ever-greater executive capacity givento a selected group of institutions has become nearly impossible, is not an anomaly to be overcome.The gridlock is the only configuration in which the global system could have settled. It isthe configuration any system is bound to adopt when it is composed of a multitude of differentlypositioned, differently oriented, heterogeneous decision-makers, operating in different dimensionsand scales, none of which universally dominant and all are co-dependent and constrained by others.

      !- question : governance gridlock of disparate actors

    4. The Human Takeover: A Call for a Venture into anExistential Opportunity
      • 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
  27. bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.link bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.link
  28. bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link
    1. The Life We Live and the Life We Experience: Introducing theEpistemological Difference between “Lifeworld” (Lebenswelt) and “LifeConditions” (Lebenslage)
      • 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
    1. Is our planet doubly alive? Gaia, globalization, and the Anthropocene’s planetary superorganisms

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

    1. Menu Workshops Mortality Awareness Preparedness Project About Us Mission History People Contact About Becker Biography Becker’s Synthesis Books Related Works Becker Fans Resources Terror Management Theory Webinars Educator Resources Book & Film Reviews Interviews Lecture Texts Audio Recordings Video Resources This Mortal Life Becker in the World Death Acceptance Religion and Death Anxiety Art and Artists Climate Talk Discrimination and Racial Justice See All Blog Store The Denial of Death and the Practice of Dying
      • Title:THE DENIAL OF DEATH AND THE PRACTICE OF DYING
      • Author: Huges, Glenn
      • Date:?
    1. so first i'm going to really focus on that allure of immediacy and then move into this kind of arc from yamaka through yogachara and into zen and my aim is going to be 00:09:49 um to show you that i think the buddhist tradition gets the all of these issues roughly right that is i'm not simply going to be characterizing what buddhists say about this i'm actually defending it and i think that we can 00:10:02 therefore learn a great deal about subjectivity through very careful attention to the multiple ways in which buddhist philosophers have considered this issue so i'm going to try to be shedding light 00:10:13 on contemporary debates as well by attention to buddhist resources

      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.

    2. cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

      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.

    1. so this is white light passing through a dispersive prison and this is a visible spectrum from about 420 nanometers in the violet through 500 nanometers and 00:00:18 the green 580 yellow 610 and orange and 650 red and some of the slides that have this along the bottom axis so how dependent I'll be in color what do you 00:00:30 think we depend on color a lot a little lots okay
      • Title: How do we see colours?
      • Author: Andrew Stockman
      • Date: 2016

      Many different color illusions Good to mine for BEing Journeys

    1. I want to start with a game. Okay? And to win this game, all you have to do is see the reality that's in front of you as it really is, all right? So we have two panels here, of colored dots. And one of those dots is the same in the two panels. And you have to tell me which one. Now, I narrowed it down to the gray one, the green one, and, say, the orange one. 00:00:41 So by a show of hands, we'll start with the easiest one. Show of hands: how many people think it's the gray one? Really? Okay. How many people think it's the green one? And how many people think it's the orange one? Pretty even split. Let's find out what the reality is. Here is the orange one. (Laughter) Here is the green one. And here is the gray one. 00:01:16 (Laughter) So for all of you who saw that, you're complete realists. All right? (Laughter) So this is pretty amazing, isn't it? Because nearly every living system has evolved the ability to detect light in one way or another. So for us, seeing color is one of the simplest things the brain does. And yet, even at this most fundamental level, 00:01:40 context is everything. What I'm going to talk about is not that context is everything, but why context is everything. Because it's answering that question that tells us not only why we see what we do, but who we are as individuals, and who we are as a society.
      • 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.

    1. so here's a straightforward question what color are the strawberries in this photograph the red right wrong those strawberries are gray if you don't 00:00:12 believe me we look for one of the reddest looking patches on this image cut it out now what color is that it's great right but when you put it back on 00:00:25 the image it's red again it's weird right this illusion was created by a Japanese researcher named Akiyoshi Kitaoka and it hinges on something called color constancy it's an incredible visual 00:00:39 phenomenon by which the color of an object appears to stay more or less the same regardless of the lighting conditions under which you see it or the lighting conditions under which your brain thinks you're seeing it

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

      Color Constancy

      Use this for BEing journey

  29. bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link
    1. you are probably somewhat unfamiliar with the term biosemiotics is not in widespread use um and but it represents a very very 00:00:17 important reference point when we come to theories of embodied cognition the founder of biosemiotics is typically held to be jacob von xcool 00:00:29 biosemiotics is a field within the broader domain of semiotics which considers the manner in which meaning arises through various forms of mediation such as signs indices indexes 00:00:42 symbols and the like

      Title: Introduction to Umwelt theory and Biosemiotics Author

    1. so that's me trying to do a synoptic integration of all of the four e-cognitive science and trying to get it 00:00:12 into a form that i think would help make make sense to people of the of cognition and also in a form that's helpful to get them to see what's what we're talking about when i'm talking about the meaning 00:00:25 that's at stake in the meaning crisis because it's not sort of just semantic meaning

      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.

    1. Dogen and Nagarjuna’s Tetralemma #6 of 21
    2. When we see the world from the vantage point of all-at-oneness, always right here, we can be said to be like a pearl in a bowl. Flowing with every turn without any obstructions or stoppages coming from our emotional reactions to different situations. This is a very commonly used image in Zen — moving like a pearl in a bowl. As usual, our ancestors comment on this phrase, wanting to break open our solidifying minds even more. Working from Dogen’s fascicle Shunju, Spring and Autumn, we have an example of opening up even the Zen appropriate phrase — a pearl in a bowl. Editor of the Blue Cliff Record Engo ( Yuan Wu) wrote: A bowl rolls around a pearl, and the pearl rolls around the bowl. The absolute in the relative and the relative in the absolute.   Dogen: The present expression “a bowl rolls around a pearl” is unprecedented and inimitable, it has rarely been heard in eternity. Hitherto, people have spoken only as if the pearl rolling in the bowl were ceaseless.

      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.

    3. The absolute in the relative and the relative in the absolute

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

    4. I have written previously about the issue of “both”. In one sense, interdependence and total dynamic working implies that everything is both form and emptiness simultaneously. But the problem is that you can’t PERCEIVE both form and emptiness at the same time. They are both there supporting each other but our discriminative thought can only see one or the other; like the front and back foot in walking, like the old lady and young lady optical illusion, or the front and back of a hand. Both sides are always there. We have a whole hand but you can only see either the front of the hand or the back of the hand in a single moment.

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

    1. Understanding our situatedness, blowing up assumptionsWhat are the things your brain has been conditioned to believe as “true”? What should you re-examine, pull apart and re-assemble with intention?

      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

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

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

    1. we're going to talk in this series 00:01:10 about a series of papers that i just published in the in the journal sustainability that that series is titled science driven societal transformation

      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.

  30. bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link
    1. Pervasive human-driven decline of life on Earthpoints to the need for transformative change

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

    1. The lesson of fallen societies is that civilization is a vulnerable organism, especially when it seems almighty. We are the world’s top predator, and predators crash suddenly when they outgrow their prey. If the resulting chaos unleashes nuclear war, it could bring mass extinction in a heartbeat, with Homo sapiens among the noted dead.

      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/

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

      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

    1. Levantine overkill: 1.5 million years of hunting down the body size distributionAuthor links open overlay panelJacobDembitzeraRanBarkaibMikiBen-DorbShaiMeiriac

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

    1. Chapter 5: Demand, services and social aspects of mitigation

      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.

  31. Jun 2022
    1. The experts were asked to independently provide a comprehensive list of levers and leverage points for global sustainability, based on the potential for disproportionate effects to address and reverse the deterioration of nature while meeting societal needs. They were asked to consider actions by the full range of possible actors, and both top-down and bottom-up effects across various sectors. The collection of all responses became our initial set of levers and leverage points. Ensuing processes were then informed by five linked conceptualizations of transformative change identified by the experts (Chan et al., 2019): ● Complexity theory and leverage points of transformation (Levin et al., 2013; Liu et al., 2007; Meadows, 2009); ● Resilience, adaptability and transformability in social–ecological systems (Berkes, Colding, & Folke, 2003; Folke et al., 2010); ● A multi-level perspective for transformative change (Geels, 2002); ● System innovations and their dynamics (Smits, Kuhlmann, & Teubal, 2010; OECD, 2015) and ● Learning sustainability through ‘real-world experiments’ (Geels, Berkhout, & van Vuuren, 2016; Gross & Krohn, 2005; Hajer, 2011).

      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?

    2. An important step towards such widespread changes in action would be to unleash latent capabilities and relational values (including virtues and principles regarding human relationships involving nature, such as responsibility, stewardship and care

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

    3. Embracing visions of a good life that go beyond those entailing high levels of material consumption is central to many pathways. Key drivers of the overexploitation of nature are the currently popular vision that a good life involves happiness generated through material consumption [leverage point 2] and the widely accepted notion that economic growth is the most important goal of society, with success based largely on income and demonstrated purchasing power (Brand & Wissen, 2012). However, as communities around the world show, a good quality of life can be achieved with significantly lower environmental impacts than is normal for many affluent social strata (Jackson, 2011; Røpke, 1999). Alternative relational conceptions of a good life with a lower material impact (i.e. those focusing on the quality and characteristics of human relationships, and harmonious relationships with non-human nature) might be promoted and sustained by political settings that provide the personal, material and social (interpersonal) conditions for a good life (such as infrastructure, access to health or anti-discrimination policies), while leaving to individuals the choice about their actual way of living (Jackson, 2011; Nussbaum, 2001, 2003). In particular, status or social recognition need not require high levels of consumption, even though in some societies, status is currently related to consumption (Røpke, 1999).

      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.

    4. trust in neighbours, access to care, opportunities for creative expression, recognition

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

    5. Given that the fate of nature and humanity depends on transformative change of the human enterprise (IPBES, 2019a, 2019b), indirect drivers clearly play a central role.

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

    6. Levers and leverage points for pathways to sustainability

      Leverage points to study for Rapid Whole System Change

    1. if the process of seeing differently is the process of first and foremost having awareness of the fact that everything you do has an assumption 00:00:14 figure out what those are and by the way the best person to reveal your own assumptions to you is not yourself it's usually someone else hence the power of diversity the importance of diversity 00:00:26 because not only does that diversity reveal your own assumptions to you but it can also complexify your assumptions right because we know from complex systems theory that the best solution is most likely to 00:00:40 exist within a complex search space not a simple search space simply because of statistics right so whereas a simple search space is more adaptable it's more easily to adapt it's 00:00:52 less likely to contain the best solution so what we really want is a diversity of possibilities a diversity of assumptions which diverse groups for instance enable

      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..

    1. the inter-connectedness of the crises we face climate pollution biodiversity and 00:07:54 inequality require our change require a change in our exploitative relationship to our planet to a more holistic and caring one but that can only happen with a change in our behavior

      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.

  32. May 2022
    1. Chinese scientists call for plan to destroy Elon Musk's Starlink satellites

      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.